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X 1665  .H8813  1857  v.l 
uc,  Evariste  R^gis, 
1813-1860.  , 

ihristianity  m China, 
Tartarv,  and  Thibet 


JANUARY  1,  1804 


CHRISTIANITY 

IN 

CHINA,  TARTARY,  AND  THIBET. 


VOL.  I. 


■ T' 

t.  i 


1 1 


London  : 

Printed  by  Spoi”tiswoodb  fi  Co. 
NcW'Strec’l  Square. 


1 


CHEISTIANITY 


IN 


CniNA,  TARTARY,  AND  TEIBET. 


BY 


M.  L’ABBE  IIUC, 

FORMERLY  MISSIONARY  APOSTOLIC  IN  CHINA; 
AUTHOR  OF  “THE  CHINESE  EMPIRE/*  ETC. 


V \ 

^ G(o 

VA^GC 


IN  TWO  VOLUMES 


VOL.  I. 


■’■fx 
. -nr 


FROM  THE  APOSTLESHIP  OF  ST.  THOMAS  TO  THE 
DISCOVERY  OF  THE  CAPE  OF  GOOD  HOPE. 


LONDON : 


LONGMAN,  BEOWN,  GEEEN,  LONGMANS,  & EOBEETS. 


CONTENTS 


OF 

THE  FIRST  VOLUME. 


CHAPTER  I. 

The  Doctrine  of  the  Redemption  of  INIen  diffused  over  the  whole 
■\Vorld The  Preaching  of  the  Jewish  Nation.  — Indian  Poets. 

— Virgil.  — The  Sibyls.  — Extract  from  the  “ Annals  of  China.” 

— The  World  in  Expectation  of  the  Messiah.  — Legend  of  the 
Apostleship  of  St.  Thomas.  — Proofs  of  the  Preaching  of  St. 
Thomas  in  India.  — Archmological  Proofs.  — Medal  of  King  Gon- 
daphorus. — Probability  of  the  Apostleship  of  St.  Thomas  in  China. 

— Frequent  Relations  between  the  East  and  the  West  at  the  Com- 

mencement of  the  Christian  Era.  — Consequences  of  these  Rela- 
tions. — St.  Pantenus  and  other  Missionaries  in  the  East.  — 
Nestorian  and  Catholic  Preachers  in  China  - - Page  1 

CHAP.  II. 

Discovery  of  the  famous  Inscription  of  Si-gnan-Fou.  — Translation 
of  this  Inscription. — State  of  the  Chinese  Empire  at  the  Epoch  of 
the  Erection  of  this  Monument.  — Influx  of  Foreigners  into  China 
under  the  Dynasty  of  Thang.  — Critical  Study  of  the  Inscription 
of  Si-gnan-Fou.  — Native  Country  of  Olopen  and  other  Mission- 
aries to  China  in  the  seventh  Century.  — Syriac  Characters.  — 
Nestorian  Doctrine.  — Objections  of  Voltaire  and  Milne  to  the 

Authenticity  of  the  Inscription Refutation  of  them.  — The 

Authenticity  of  the  Monument  proved  by  Chinese  Writers.  — 
Ancient  and  modern  Books.  — Simple  Faith  of  the  Missionaries. 

— Inference  - - - - - - -45 


CHAP.  III. 

Religious  Movement  in  the  Chinese  Empire.  — Tolerance  and  Scep- 
ticism of  the  Chin^.  — Propagation  of  Christianity  in  China.  — 
First  Metropolitans — Progress  of  Proselytism — Details  drawn 


VI 


CONTENTS  OF 


from  Arab  Literature.  — Curious  Passage  in  a Book  entitled 
“ Tlie  Chain  of  Chronicles.”  — Revolution  in  China.  — ISIassacrc 
of  the  Christians. — Arab  Writers  and  Marco  Polo.  — Missionaries 
sent  to  China  in  the  tenth  Century.  — Notice  of  Prester  John.  — 
Letter  of  this  curious  Personage  to  the  Emperor  of  Constantinople. 

— Letter  of  Pope  Alexander  III.  to  Prester  John.  — Conversion 

of  a Khan  and  a Tribe  of  Keraites  in  the  eleventh  Century.  — 
Numerous  Conquests  of  this  Mongol  Tribe.  — Origin  of  the 
Legend  of  Prester  John.  — Ung-Khan,  the  last  Sovereign  of  the 
Keraites  - Page  83 

CHAP.  IV. 

A French  Missionary  in  Tartary.  — Tchinguiz-Khan  proclaimed 
Sovereign  of  the  Tartars.  — Character  of  this  famous  Conqueror. 

— His  Conquests.  — His  Death.  — His  religious  Faith.  — Election 

of  his  Successor.  — Tartar  Invasion  of  Georgia  — of  Armenia.  — 
Gregory  IX.  and  the  Queen  Rhouzoudan.  — Invasion  of  Poland. 
— Saint  Hyacinth.  — Battle  of  Liegnitz. — Ravages  of  the  INIongols 
in  Poland  and  Russia.  — Frederic  Barbarossa.  — St.  Louis  and 
Queen  Blanche.  — Bela  IV.  King  of  Hungary.  — Adventures  of 
the  Canon  of  Varadin. — Gregory  IX.  preaches  a Crusade  against 
the  Tartars.  — Gregory  IX.  and  Frederic  Barbarossa.  — Religion 
of  the  Mongol  Tartars.  — Innocent  IV.  at  the  Council-General  of 
Lyons.  — Decree  that  Missionary  Ambassadors  shall  be  sent  to  the 
Tartars  - - - - - - -119 

CHAP.  V. 

Embassy  of  John  de  Plano  Carpini.  — Arrival  at  the  Camp  of  Baton. 

— Letter  of  Pope  Innocent  IV.  to  the  Tartars.  — The  Ambassador 
of  the  Holy  See  to  the  Golden  Horde.  — Election  of  the  Grand 
Khan  of  the  Tartars.  — Couyouk  proclaimed  Emperor. — Audience 
of  Plano  Carpini.  — The  Ambassadors  prepare  to  quit  the  Im- 
perial Horde.  — Letter  of  the  Tartar  Emperor  to  the  Pope.  — 
Return  of  Plano  Carpini  to  Europe.  — Innocent  appoints  him 
Archbishop  of  Antivari.  — Embassy  of  Brother  Anselm  to  the 
Camp  of  the  Tartars  in  Persia.  — Interview  of  the  French  Mis- 
sionaries with  the  Tartar  Officers.  — Proposal  to  flay  and  impale 
them.  — Discussion  of  the  Supremacy  of  the  Pope  and  the  Khan. 

— Renown  of  French  Valour  among  the  'Tartars.  — Departure  of 

the  Monks Letter  of  the  'Tartar  Lieutenant.  — Manifesto  of  the 

Grand  Khan.  — St.  Louis  receives  in  Cyprus  two  Envoys  from 

Iltchikadai Letter  of  the  'Tartar  Prince.  — Narrative  of  the 

Constable  of  Armenia.  — St.  Louis  sends  an  Embassy  to  reply  to 
Iltchikadai Its  Ill-success  and  Return  ...  162 

CHAP.  VI. 

State  of  Christianity  among  the  Mongols.  — ■^ubruk,  the  new  Am- 
bassador of  St.  Louis  to  Tartary.  — Manners  of  the  'Tartars.  — 


THE  FIRST  VOLUME. 


Vll 


Hardships  and  Miseries  of  the  Route.  — Camp  of  Sartak.  — Tlic 
IVIonks  at  the  Court  of  Batou.  — They  proceed  to  the  Imperial 
Court  of  Mangou-Khan.  — Incidents  of  the  Journey.  — The  Grand 
Khan  gives  Audience  to  the  Envoys  of  St.  Louis.  — Singular 
Mixture  of  Religions  among  the  Tartars.  — Aspect  of  Karu- 
Koroum.  — Solemn  Discussion  among  the  Missionaries.  — Tlie 
Buddhists  and  the  Mussulmans.  — Tlie  French  Missionaries  quit 
the  Court  of  the  Emperor  of  Tartary.  — Letter  of  Mangou-Klian 
to  St.  Louis.  — Return  of  Rubruk  to  France  - Page  203 

CHAP.  VII. 

Institution  of  the  Society  of  Brotlier  Travellers  for  Jesus  Clirist.  — 
Journey  of  King  Hay  ton  in  Tartary.  — The  Negotiations.  — Hou- 
lagou  leads  his  Army  towards  Jerusalem.  — Destruction  ot  the 
Order  of  the  Assassins.  — End  of  the  Caliphate  of  Bagdad.  — The 
Tartars  draw  near  to  tlic  Cliristians.  — Alexander  HI.  deters  Bela, 
King  of  Hungary,  from  forming  an  Alliance  with  the  Mongols.  — 
The  Forty-nine  Martyrs  of  Sandomir.  — Houlagou  and  Nassir.  — 
Iloulagou  and  Alexander  IV.  — Strife  between  the  Mongols  and 
the  Christians  of  Sidon.  — Defeat  of  the  Tartars  in  Egypt.  — 
Kublai,  the  Grand  Khan  of  the  Tartars.  — Change  of  Policy.  — 
Death  of  Houlagou.  — Marriage  of  his  Son  Abaga  with  the 
Daughter  of  Michael  Palmclogus.  — Abaga  and  Clement  IV. — 
Tartar  Ambassadors  at  Lyons.  — They  go  to  England.  — Mission 
of  the  two  Vassilli.  — Nicholas  HI.  sends  Missionaries  and  Letters 
to  China  and  Tartary  ....  - 2-13 


CHAP.  VIII. 

Nestorian  Propagandism  in  High  Asia.  — The  Apostate  Ahmed.  — 
Argoun,  Khan  of  Persia.  — His  Letter  to  Honorius  IV.  — Letters 
of  Nicholas  IV.  to  Argoun.  — Queen  of  Touktan.  — • Argoun  and 
Philip  the  Fair.  — News  from  the  Mission  in  China. — Conversion 
of  several  Tartar  Princes.  — Letter  of  the  Pope  to  Gazan,  Son  of 
Argoun.  — His  Wife  and  Child  condemned  to  be  burnt  alive. — 
Attempts  at  Alliance  between  the  Tartars  and  Christians.  — Esu- 
pire  of  Kublai.  — Religions  of  China.  — Confucius.  — Lao-tze.  — 
Buddha  - - - - - - -291 

CHAP.  IX. 

Kublai-Khan  favours  the  Christians.  — He  sends  the  Venetian 
Brothers  Polo  to  the  Sovereign  Pontiff.  — The  two  Venetians  re- 
turn to  China  accompanied  by  young  Marco  Polo.  — Their 
Journey.  — Residence  of  Marco  Polo  in  China.  — His  Return  to 
Venice The  Narrative  of  Marco  Polo.  — His  Account  of  Chris- 

tianity in  China.  — The  Apostleship  of  John  of  Monte  Corvino. — ■ 
His  Letters  to  the  Monks  of  his  Order.  — Persecutions  raised 
against  him.  — Clement  V.  sends  seven  Bishops  to  China. — They 


Vlll 


CONTENTS  OF  THE  FIKST  VOLUiME. 


consecrate  Monte  Corvino  Archbishop  of  Pekin.  — An  Armenian 
Lady  builds  a Church  at  Han-Tcheou-Fou.  — Letter  of  Andre  de 
Perouse.  — Numerous  Missionaries  in  China.  — Oderic  de  Friuli. 

— His  Journey  from  the  Indies  to  China  with  the  Bones  of  four 

Martyrs His  Apostleship  in  China — In  Tartary  — In  Thibet. 

— His  Return  to  Pisa.  — Account  of  his  Death  - Page  332 

CHAP.  X. 

Christianity  amongst  the  Tartars  of  Persia.  — Correspondence  of 
Khan  Q^uldjaitou  with  Philip  the  Fair,  Edward  I.,  and  Clement  V. 

— 2.  Usbeck  and  the  Province  of  Kiptchak.  — Erection  of  the 

Archiepiscopal  See  of  Soultaniye.  — 3.  Zeal  of  Pope  John  XXII. 
for  the  Propagation  of  the  Faith.  — Death  of  the  Archbishop  of 
Pekin,  John  de  Monte  Corvino.  — Departure  of  Missionaries  for 
China.  — 4.  Apostasy  and  Martyrdom  of  Stephen  of  Hungary.  — 
5.  Mission  of  Pekin.  — Progress  of  Christianity  in  China,  and  in 
the  Steppes  of  Tartary.  — Narrative  of  Pascal  of  Spain.  — 6.  Vio- 
lent Persecution  of  the  Christians  of  Tartary.  — Revolution  in 
China.  — The  Missions  are  desolated Tamerlane.  — His  re- 

ligious Principles.  — Christianity  eclipsed  in  Upper  Asia  374 


CHKLSTIANITY 


IN 

CHINA,  TARTAllY,  AND  THIBET. 


CHAPTER  I. 

THE  DOCTRINE  OF  THE  REDEMPTION  OF  MEN  DIFFUSED  OVER  THE 

WHOLE  WORLD.  THE  PREACHING  OF  THE  JEWISH  NATION.  ^ 

INDIAN  POETS.  VIRGIL. THE  SIBYLS. EXTRACT  FRO.M  THE 

“annals  of  china.” THE  WORLD  IN  EXPECTATION  OF  THE 

MESSIAH. LEGEND  OF  THE  APOSTLESHIP  OF  ST.  THOMAS. 

PROOFS  OF  THE  PREACHING  OF  ST.  THOMAS  IN  INDIA. — ARCHEO- 
LOGICAL PROOFS.  MEDAL  OF  KING  GONDAPHORUS. PROBABILITY 

OF  THE  APOSTLESHIP  OP  ST.  THOMAS  IN  CHINA. FREQUENT  RE- 

LATIONS BETWEEN  THE  EAST  AND  THE  WEST  AT  THE  COMMENCE- 
MENT Ot  THE  CHRISTIAN  ERA CONSEQUENCES  OF  THESE  RELA- 
TIONS.  ST.  PANTENUS  AND  OTHER  MISSIONARIES  IN  THE  EAST. 

NESTORIAN  AND  CATHOLIC  PREACHERS  IN  CHINA. 

The  Gospel  of  the  Christian  religion,  when  preached 
successively  to  all  the  nations  of  the  earth,  excited  no 
astonishment,  for  it  had  been  everywhere  prophesied, 
and  was  universally  expected.  A Divine  Incarnation, 
the  birth  of  a Man-God,  was  the  common  faith  of  hu- 
manity,— the  great  dogma  that  under  forms,  more  or 
less  mysterious,  appears  in  the  oldest  modes  of  worship, 
and  may  be  traced  in  the  most  ancient  traditions.  The 
Messiah,  the  Redeemer,  promised  to  fallen  man  in  the 
'voL.  I.  B 


2 CHRISTIANITY  IN  CHINA,  ETC. 

terrestrial  Paradise,  had  been  announced  uninter- 
ruptedly from  age  to  age ; and  the  nation  specially 
chosen  to  be  the  depository  of  this  promise  had  spread 
the  hope  abroad  among  men  for  centuries  before  its 
fulfilment ; such  was,  under  Providence,  the  result  of 
the  great  revolutions  which  agitated  the  Jews,  and 
dispersed  them  over  all  Asia  and  the  world  at  large. 

In  the  year  719  (b.  c.),  Salmanassar,  King  of  the 
Assyrians,  seized  upon  Samaria,  and  transported  the 
inhabitants  into  the  most  remote  village  of  Media.  In 
676  (b.c.),  Assaharaddon  dispersed  the  remnant  of  the 
kingdoms  of  Syria  and  Israel  over  Persia,  Media,  and 
the  distant  provinces  of  the  East. 

At  length,  in  606,  began  the  captivity  of  Babylon, 
when  Nebuchadnezzar  carried  away  the  greater  part  of 
the  Jewish  nation,  and  among  them  the  princes,  priests, 
and  even  prophets  into  his  own  dominions,  which  at 
that  time  extended  as  far  as  Media. 

The  Israelites  of  the  ten  tribes  met  in  the  sorrowful 
days  of  their  captivity,  and  by  the  waters  of  Babylon 
they  sat  down  and  wept  together  when  they  remem- 
bered Sion.  Dispersed  afterwards  over  the  whole  East, 
they  proceeded  in  numerous  caravans  to  Persia,  India, 
Thibet,  and  even  China.  In  our  own  time  there  have 
been  found,  in  all  these  countries,  traces  of  the  ancient 
migrations  of  the  Jewish  people. 

Thus  as  early  as  the  seventh  century  before  the 
Christian  era,  the  captivity  of  the  Jews  had  had  the 
effect  of  disseminating  the  books,  the  doctrines,  and 
the  pro{)hecies  of  that  people  among  all  the  inhabitants 
of  Asia,  as  if  to  re-animate  the  ancient  faith,  and  restore 
to  men  their  hopes  of  a Redeemer.  The  biblical  tra- 
ditions accompanied  the  children  of  Israel  throughout 


DIFFUSION  OF  THE  DOCTRINE  OF  REDEMPTION. 


3 


all  their  wanderings ; travelled  with  them  through 
Persia,  India,  and  Tartary,  and  by  both  routes  to 
China ; at  the  same  time  that  they  penetrated  into 
Egypt,  Asia  ]\Iinor,  and  Greece,  and  through  Greece  to 
the  AVest  and  North  of  Europe.  At  length,  according  to 
Strabo  (who  wrote  in  the  time  of  Pompey  and  Ciesar), 
“ the  Jews  were  scattered  into  all  cities ; and  it  was  not 
easy  to  find  a spot  on  the  earth  which  had  not  received 
them,  and  where  they  were  not  settled.”  Thus  a 
current  of  the  truth  had  been  felt  over  the  whole  sur- 
face of  the  globe ; the  human  race  had  begun  to  awaken 
from  its  supine  slumbers,  and  to  thrill  with  the  pre- 
sentiment of  its  redemption. 

If  there  were  anything  to  be  surprised  at,  it  would  be 
that  after  this  men  should  manifest  surprise  at  finding, 
among  all  nations,  and  in  all  modes  of  worship,  biblical 
fragments,  and  ideas  that  may  be  called  Christian. 
The  wonder  would  be  if  it  were  not  so.  “ God,”  says 
St.  Paul,  “ has  not  left  himself  without  witness  among 
the  Gentiles;”  and  according  to  the  prophecy  of  Jacob, 
the  Pedeemer  was  to  be  “ the  expectation  of  the 
nations.” 

AA'hen  the  Christ  appeared,  it  was  not  only  in  Judea, 
among  the  Hebrews,  that  he  was  looked  for ; he  was 
expected  also  at  Pome,  among  the  Goths  and  Scandi- 
navians, in  India,  in  China,  in  High  Asia  especially, 
where  almost  all  reliofious  svstems  are  founded  on  the 
doOTia  of  a Divine  Incarnation.  Long  before  the 
coining  of  the  Messiah,  a reconciliation  of  man  with  a 
Saviour,  a King  of  righteousness  and  peace,  had  been 
announced  throughout  the  world.  This  expectation  is 
often  mentioned  in  the  Puranas,  the  m\  thological  books 
of  India.  Sometimes  the  earth  is  represented  in  them 


4 


CHRISTIANITY  IN  CHINA,  ETC. 


as  mourning,  that  by  the  weight  of  human  iniquities 
accumulated  upon  her  she  is  pressed  down  into  Patala, 
the  hell  of  the  Hindoos.  The  gods  themselves  complain 
of  the  oppression  of  the  giants;  and  Vishnu  consoles 
the  earth  as  well  as  the  gods  by  assuring  tliem  that  a 
Saviour  will  come  to  redress  their  wrongs,  and  put  an 
end  to  the  tyranny  of  the  demons  {Dartyas)  ; that  for 
this  end  he  will  become  incarnate  in  the  house  of  a 
shepherd,  and  be  brought  up  amidst  pastoral  people. 
Confucius,  in  his  writings,  laments  the  loss  of  the  Sacred 
Tripod,  by  which  he  probably  meant  the  idea  of  the 
Tri-une  God  ; and  he  announces  to  the  Hundred  Fa- 
milies*, that  the  Saint,  par  excellence,  is  to  be  born  in 
the  West. 

By  degrees,  as  the  time  approached,  the  Poets,  those 
half  divine  seers  {mens  divinior)  Avho  draw  their  in- 
spirations from  the  traditions  of  all  nations,  began  to 
sing  the  birth  of  the  Saviour  of  men  ; and  to  send  from 
one  end  of  the  world  to  the  other  prophetic  echoes  of 
the  marvellous  event  expected.  In  the  Indian  poem 
Barta-Sash'a^,  after  a long  detail  of  the  woes  and 
disorders  of  the  Age  of  Iron  (Kaly-Youjiga),  a Hindoo 
sage,  addressing  himself  to  Darma  Raja,  one  of  the 
greatest  kings  of  India,  expresses  himself  as  follows : — 

“ Then  shall  be  born  a Brahmin,  in  the  city  of  Samb- 
hala.  This  shall  be  the  Vishnu  Yesu  ; he  shall  possess 
the  Divine  Scriptures  and  all  the  sciences,  without 
liaving  employed  to  learn  them  as  .much  time  as  it 
takes  to  pronounce  a single  Avord.  That  is  why  he 
shall  be  called  the  Sarva  Buddha  — he  Avho  knows  in 

* An  expression  designating  the  Cliinese  nation. 

I liarta-  Sastra  in  the  3rd  vol.,  entitled  Arania-parva,  or  narrative 
of  the  Adventures  of  the  Forest. 


INDIAN  POETS.  — VIRGIL. 


5 


perfection  all  things.  Then  this  Vishnu  Yesu,  con- 
versing with  the  race  of  man,  shall  purge  the  earth  of 
sinners  (whicli  would  be  impossible  to  any  other  than 
him),  and  shall  cause  truth  and  justice  to  reign  upon 
it ; and  shall  offer  the  sacrifice  of  tlie  horse,  and  shall 
subject  the  universe  to  Buddha.  Nevertheless,  when 
he  shall  have  attained  old  age,  he  shall  withdraw  into 
the  Desert  to  do  penance  ; and  this  is  the  order  that  the 
Vishnu  Yesu  shall  establish  among  men.  He  shall  esta- 
blish virtue  and  truth  in  the  midst  of  the  Brahmins,  and 
restore  the  four  Castes  within  the  limits  of  their  law. 
Then  the  first  age  will  be  restored.  The  Supreme  King 
■will  render  the  sacrifice  so  common  to  all  nations,  that 
even  the  wildernesses  shall  not  be  deprived  of  it.  The 
Brahmins,  established  in  virtue,  shall  employ  themselves 
only  in  the  ceremonies  of  religion  and  sacrifice;  they 
shall  cause  penitence,  and  other  virtues,  which  follow 
in  the  train  of  truth,  to  flourish ; and  they  shall  spread 
abroad  the  splendour  of  the  Holy  Scriptures.  The 
seasons  shall  succeed  each  other  in  an  invariable  order  ; 
the  rain  in  due  time  shall  inundate  the  fields,  the 
harvest  in  due  time  shall  pour  forth  abundance.  Milk 
shall  flow  at  the  pleasure  of  those  who  desire  it ; the 
earth,  as  in  the  first  age,  shall  be  intoxicated  with  joy 
and  prosperity,  and  all  nations  shall  taste  of  ineffable 
delights.”  {Kaly-Younga  and  Krita-Younga  of  the 
Hindoos.) 

Whilst  the  Indian^poet  Maricandeya  sung  tbus  on  the 
banks  of  the  Ganges,  Virgil  was  making  the  shores  of 
Tiber  resound  with  nearly  the  same  strain. 


6 


CHRISTIANITY  IN  CHINA,  ETC. 

Ultima  CumcBi  venit  jam  carminis  cetas ; 

Magnus  ah  integro  sceclorum  nascitur  ordo. 

Jam  redit  et  Virgo,  redeunt  Saturnia  regna : 

Jam  nova  progenies  cce.lo  demittitur  alto. 

Tu  modo  nascenti  puero,  quo  ferrea  primum 
Desinet,  ac  toto  surget  gens  aurea  mundo. 

Casta  fave  Lucina:  tuusjam  regnat  Apollo. 

Teque  adeo  decus  hoc  cevi,  te  consule,  inibit, 

Pollio  ; et  incipient  magni  procedere  menses : 

Te  duce,  si  qua  manent  sceleris  vestigia  nostri, 

Irrita  perpetua  solvent  formidine  terras, 
llle  deum  vitam  accipiet,  divisque  videhit 
Permixtos  heroas,  et  ipse  videbitur  illis ; 

Pacatmnque  reget  patriis  virtutibus  orbem. 

At  tibi  prima,  puer,  nullo  munuscula  cultu, 

Errantes  hederas  passhn  cum  baccare,  tellus 
Mixtaque  ridenti  colocasia  fundet  acantho. 

Ipsce  lacte  domum  referent  distenta  capelUe 
Ubera  ; nee  magnos  metuent  armenta  leones. 

Ipsa  tibi  blandos fundent  cunabula  fores. 

Occidet  et  serpens,  et  fallax  herba  veneni 
Occidet ; Assyrium  vulgo  nascetur  amomum. 
*««**»« 

Aggredere  o magnos,  aderit  jam  tempus,  honores, 
Cara  deum  suboles,  magnum  Jovis  incrementum  ! 
Adspice  convexo  nutatitem  pondere  mundum,  • 
Terrasque,  tractusque  maris,  cixlumque  profundum : 
Adspice,  venturo  leelentur  ut  omnia  sceclo. 

Virgil,  Ecloga,  4. 


The  supreme  age  foretold  by  the  CumaGan  sibyl,  he 
exclaims,  has  at  length  arrived  \ tlien  he  celebrates  the 
birth  of  the  child  who  shall  live  the  life  of  the  Gods. 
Under  his  auspices  “ the  traces  of  our  criines  shall  be 
effaced.  The  world  shall  be  delivered  from  eternal 
alarm.  The  serpent  shall  perish,”  &c. 

These  words  are  remarkable  enough  to  have  struck 
many  Christian  apologists;  and  though  Virgil  doubtless 


THE  SIBYLS.  SIBYLLINE  BOOKS. 


7 


had  in  view  nothing  more  than  the  praise  of  Augustus, 
liis  Eclogue  was  a harmonious  echo  of  the  profdietic 
rumours  that  were  floating  ov'er  the  Roman  World. 
All  he  did  was  to  turn  to  the  glory  of  his  hero,  Cajsar, 
the  Pacificator  of  the  Empire,  the  predictions  that 
really  related  to  the  Saviour  of  men. 

The  age  of  Gold  foretold  by  the  Sibyl  of  Cuma?, 
and  so  melodiously  sung  by  Virgil,  was  announced 
in  the  mystei’ious  verses  of  all  the  sibyls,  many  of 
which  were  at  that  time  extant,  and  enjoyed  great 
celebrity.  They  were  to  be  found  in  Egypt,  Chaldea, 
Persia,  Elis,  and  according  to  Pausanias,  even  in  Judea. 
These  prophetesses,  dwelling  in  the  midst  of  the  pagan 
world,  drew  their  inspiration  from  the  antique  faith 
of  their  respective  countries ; they  were  collectors  of 
the  primitive  traditions  which  all  referred  to  the  re- 
demption of  the  human  race  by  a Divine  Incarnation  ; 
so  that  they  often  unconsciously  proclaimed  the  truth, 
and  foretold  future  events.  The  great  artists  of  the 
Middle  Ages,  who  had  so  profound  a comprehension  of 
what  related  to  Christianity,  never  failed  to  place  on 
the  magnificent  stained  windows  of  our  cathedrals,  the 
most  renowned  sibyls  of  antiquity  by  the  side  of  the 
prophets  of  the  Old  Testament. 

A short  time  before  the  birth  of  Jesus  Christ,  not 
only  the  Jews,  but  even  the  Romans,  on  the  authority 
of  the  Sibylline  books  and  the  decision  of  the  Sacred 
College  of  Augurs,  in  Etruria,  considered  that  this 
important  event  was  approaching.  The  capital  of  the 
Roman  world  was  alarmed  by  prodigies,  as  well  as  by 
ancient  prophecies,  announcing  that  an  emanation  of 
the  Divinity  was  about  to  appear,  and  a regeneration 
of  the  world  to  take  place.  One  day  the  Senate  was 


8 CHRISTIANITY  IN  CHINA,  ETC. 

assembled  to  deliberate  on  the  imminent  danger  that, 
threatened  the  Republic,  and  the  whole  world,  of  having 
to  receive  a king.  Nigidius  Figulus  (an  intimate  friend 
of  Cicero,  at  that  time  Consul),  having  heard  Octavius 
excuse  himself  for  coming  so  late,  on  account  of  his 
wife  having  been  seized  with  the  pains  of  childbirth, 
exclaimed : “ You  have  then  been  bringing  into  the 
world  a lord  and  master  for  us.” 

Xigidius  enjoyed  a high  reputation  at  Rome,  as  one 
of  the  most  learned  men  of  the  Republic;  indeed,  his 
proficiency  in  the  mathematical  and  other  sciences  based 
upon  them,  was  such  that  he  was  supposed  to  be  an 
adept  in  magic.  This  exclamation  from  him  threw  the 
Conscript  Fathers  into  such  alarm,  that  for  months 
afterwards  they  kept  repeating  that  “ Nature  was 
about  to  bring  forth,  and  to  place  a king  on  the  throne 
of  the  world.”  They  added,  that  the  same  thing  had 
been  announced  in  the  verses  of  the  Sibyl,  and  that, 
moreover,  from  all  parts  of  the  world,  even  the  most 
distant,  there  had  arrived  numerous  oracles  which  re- 
peated the  same  prediction.  The  Senate,  terrified  by 
these  rumours,  and  by  the  prodigies  which  were  reported 
to  have  taken  place  in  Rome,  issued  a decree,  forbidding 
fathers  of  families  to  bring  up  any  child  that  should  be 
born  for  a year,  or  to  adopt  any  that  should  be  found 
exposed.  Those  Conscript  Fathers,  however,  whose 
wives  were  then  in  a state  of  pregnancy,  contrived  to 
prevent  the  registration  of  this  decree,  in  the  hope  that 
this  kinof-child  might  be  one  of  theirs.* 

* Auctor  est  Julius  Marathus,  ante  paucos  quam  (^Auffustus) 
nasceretur  menses,  prodigium  Romce  factum  publice,  quo  denuntia- 
batur  regem  Populo  liomano  naturam  parturire  ; senatum  ejrterritum 
sensuisse,  ne  qttis  illo  anno  genitus  educaretur ; cos  qui  gravidas 


CHINESE  EMBASSY  TO  ROME. 


9 


At  the  same  epoch  Cicero  writes  in  his  book  “ Of  the 
Republic,”  “ There  shall  not  be  one  law  at  Koine, 
another  at  Athens  ; one  now,  another  then ; but  one 
law,  immutable  and  eternal,  shall  rule  all  nations, 
throughout  all  time ; and  he  who  has  made,  manifested, 
and  promulgated  this  law,  shall  be  the  sole  common 

master  and  supreme  sovereign  of  all 

Whoever  shall  refuse  to  obey  him,  must  fly  from  him- 
self, and  renounce  his  human  nature ; and  by  that  he 
will  become  subject  to  great  punishments,  even  though 
he  should  escape  what  here  below  is  called  by  that 
name.”  * 

India,  the  Roman  empire,  the  civilised  world  in  fact, 
was  thus  looking  for  a renovation  of  humanity  ; and  it 
is  very  remarkable  that,  precisely  at  that  time,  the  most 
distant  people  of  the  east,  the  Seres  or  Chinese,  sent 
ambassadors  to  Rome  to  seek  the  friendship  of  Augustus. 
A Roman  author  tells  us  expressly  f ; and  the  annals  of 
China  show  a high  probability  of  such  a circumstance 
having  really  taken  place.  Towards  the  period  when 
Pompey  had  extended  the  dominion  of  Rome  to  the 
western  shores  of  the  Caspian  Sea,  the  Chinese  had  ap- 
proached the  eastern,  and  thus  the  two  great  nations 
were  brought  into  proximity  with  each  other.  At  the 
very  moment  when  Augustus  was  closing  the  temple  of 
war,  two  immense  empires,  Rome  in  the  West,  and 
China  in  the  East,  were  thus  taking  each  other  by  the 
hand,  as  if  to  keep  the  world  in  the  stillness  of  expec- 

uxores  haberent  quo  ad  se  quisque  spent  traheret  curasse  ne  senatus 
consultum  ad  cerarium  deferretur. 

Suetonius,  Life  of  Augustus,  94. 

* Cic.  de  Rep.,  1,  3. 

I Florus,  liv.  4.  chap.  12. 


10 


CHRISTIANITY  IN  CHINA,  ETC. 


tation.*  China  and  Confucius  were  looking  for  the 
saint  from  the  West.  Rome  was  expecting  a monarch 
from  the  East ; and  neither  one  nor  the  other  was 
mistaken.  The  subject  of  the  magnificent  Indian  epics, 
the  Incarnation  of  the  Divinity,  was  really  about  to 
be  accomplished  in  Judea,  between  the  East  and  the 
West. 

The  Messiah  was  actually  born  in  a poor  shed  at 
Bethlehem,  near  Jerusalem ; and  immediately  three 
“ kings  of  the  East  ” three  magi,  who  had  been  living 
in  anxious  expectation  of  the  event,  betook  themselves 
to  the  spot  where  they  were  told  they  should  find 
the  Divine  infant.  At  the  same  time,  the  emperor  of 
the  Indies,  alarmed  by  the  general  diflfusion  of  prophe- 
cies, which  he  supposed  to  menace  the  fall  of  his  em- 
pire and  his  own  ruin,  sent  out  messengers  to  inquire 
Avhether  in  any  place  such  a child  had  really  been  born, 
and  if  they  found  him,  to  put  him  to  death.  The  hor- 
rible massacre  ordered  by  Herod,  from  the  same  motives, 
is  well  known. 

Finally,  some  years  afterwards,  a Chinese  emperor 
himself  accompanied  an  embassy  to  the  West,  in  order 
to  seek  the  supreme  saint,  who  was  to  be  born  in  that 

* The  Englisli  reader  will  remember  the  lines  in  Milton’s  Hymn 
of  the  Nativity, — 

“ No  war  or  battle’s  sound 
Was  heard,  the  world  around 
Tlie  idle  spear  and  shield  were  high  uphung ; 

Tlie  hooked  chariot  stood 
Unstained  with  hostile  blood. 

The  trumpet  spake  not  to  the  armed  throng, 

And  kings  sat  still  with  awful  eye. 

As  if  they  surely  knew,  their  sov’reign  Lord  was  by.” 

Trans. 


EXTRACT  FROM  CHINESE  ANNALS. 


11 


part  of  the  world.  The  fact  is  thus  recorded  in  the 
annals  of  the  Celestial  Empire  : — 

“ In  the  twenty-fourth  year  of  the  reign  of  Tchao- 
Wang,  of  the  dynasty  of  the  Tcheou  (corresponding 
with  the  year  1029  b.  c.),  on  the  eighth  day  of 
the  fourth  moon,  a light  appeared  in  the  south-Avest, 
Avhich  illuminated  the  king’s  palace.  The  monarch, 
struck  by  its  splendour,  interrogated  the  sages  Avho 
Avere  skilled  in  foretelling  future  events.  They  then 
showed  him  books  in  which  it  was  Avritten  that  this 
prodigy  signified  the  appearance  of  a great  saint  in  the 
AVest,  AAdiose  religion  Avas  to  be  introduced  into  this 
country  a thousand  years  after  his  birth. 

“ In  the  fifty-third  year  of  the  reign  of  Mou-AVang, 
AA'hich  is  that  of  the  Black  Ape  (951  b.  c.),  on  the  fif- 
teenth day  of  the  second  moon,  Buddha  manifested 
himself.  One  thousand  and.  thirteen  years  afterAvards, 
under  the  dynasty  of  Hau-AIing,  in  the  seventh  year 
of  the  reign  of  Young-Ping  (a.  d.  64),  on  the  fifteenth 
day  of  the  first  moon,  the  king  saAv  in  a dream  a man 
AA'hose  appearance  was  that  of  radiant  gold,  like  the  sun, 
and  whose  stature  was  more  than  ten  feet.  This  man 
entered  the  king’s  palace,  and  said,  ‘ Aly  religion  shall 
spread  abroad  in  this  country.’ 

“ The  next  day  the  king  questioned  the  sages ; and  one 
of  them  named  Fou-y,  opening  the  annals  of  the  empire 
in  the  reign  of  Tchao-A\’^ang,  pointed  out  the  connection 
between  the  circumstance  narrated  therein  and  the 
king’s  dream.  The  king  consulted  the  ancient  books, 
and  having  found  the  passage  corresponding  Avith  the 
time  of  Tchao-A\"ang,  was  filled  with  joy.  Then  he 
sent  the  oflicers  Tsa-Yn,  and  Thsin-King,  the  learned 


12 


CHRISTIANITY  IN  CHINA,  ETC. 


Wang-Tsun,  and  fifteen  other  men  to  the  West,  to 
obtain  information  concerning  the  doctrine  of  Buddha. 

“In  the  tenth  year  (a.d.  67),  these  emissaries  being 
sent  into  Central  India,  procured  a statue  of  Buddha, 
and  some  Sanscrit  books,  which  they  conveyed  on  a 
white  horse  to  the  city  of  Lo-yang.”*  The  Chinese 
ambassadors,  however,  lost  sight  of  the  true  object  of 
their  mission  ; they  sufibred  themselves  to  be  seduced 
by  the  priests  of  India ; and  from  that  epoch  is  to  be 
dated  the  introduction  of  Buddhism  into  China. 

The  idea  of  a Divine  Incarnation  prevailed  equally 
among  the  Gothic  tribes  of  the  North.  They  were  so 
perplexed  and  agitated  by  prophetic  rumours  from  the 
East,  that  they  sent  emissaries  to  seek  for  the  divine 
being  so  impatiently  expected  over  the  whole  world  ; 
and  it  was  these  strange  embassies  that  formed  the 
foundation  of  the  Edda,  which  concludes  with  these 
words : “ The  new  gods  then  took  the  names  of  the 
ancient  ones,  and  appeared  like  real  gods.” 

The  fact  was,  that  audacious  men,  profiting  by  the 
preconceived  idea  generally  prevalent,  gave  themselves 
out  for  the  promised  Messiah,  and  that  the  divinity  of 
Odin  Avas  acknowledged  in  the  kingdom  of  Glyphe,  and 
Trenmor  was  deified  by  Fingal. 

That  a Saviour,  and  a regeneration  of  the  human 
race,  was  expected  in  all  parts  of  the  civilised  world,  in 
consequence  of  ancient  prophecies,  cannot  be  denied. 
Such  an  event  Avas  confidently  looked  for  in  the  West 
and  the  East,  in  Persia,  India,  and  China,,  and  even 
among  the  Avandering  tribes  of  Upper  Asia.  In  the 
intermediate  countries,  as  among  the  IIebreAA’'S,  it  Avas 


* Tliis  is  the  city  now  called  Kai-Fong-Fou,  the  capital  of  Ilo-nan. 


TUE  WORLD  IN  EXPECTATION. 


13 


the  fundamental  doctrine  of  religion  ; and  thus,  thanks 
to  this  general  expectation  and  preparation,  Christianity 
was  able  to  spread  itself  with  facility  over  the  whole 
surface  of  the  earth. 

Its  advent  was  more  adapted  to  satisfy  the  human 
mind  than  to  astonish  it;  and  there  was  nothing  to  pre- 
vent the  words  of  the  apostles  from  being  heard,  ac- 
cording to  the  text  of  Holy  Writ,  to  the  utmost  con- 
fines of  the  world : — 

Et  in  fines  orbis  terra  verba  eortim. 

The  preaching  of  the  Gospel  was,  in  fact,  heard  in  the 
most  remote  countries,  and  probably  in  the  very  heart 
of  the  Chinese  Empire, — an  empire  at  that  time  vaster, 
and  perhaps  more  civilised,  than  that  of  Rome. 

Ihe  propagation  of  the  Christian  faith  in  Upper  Asia, 
is  a subject  that  has  been  very  little  studied.  People 
have  generally  contented  themselves  with  supposing 
that  the  Gospel  was  not  carried  there  till  a recent  time; 
and  it  is  nevertheless  now  discovered  that  to  a certainty 
the  doctrines  of  Jesus  Christ  were  preached  from  the 
very  beginning  to  the  nations  of  the  ^utmost  East. 

The  light  has  often  shone  in  the  midst  of  darkness, 
and  unfortunately  the  darkness  has  “ comprehended  it 
not.” 

Abdias,  in  his  history  of  the  apostolic  labours,  says 
that  St.  Thomas*,  while  he  was  at  Jerusalem,  received  a 

* The  history  was  published  for  the  first  time  by  AYolfgang 
Lazius,  under  the  title  of  Adice  Babylonia,  Episcopi  et  Apostolorum 
Discipnli,  de  Historia  Certaminis  Apostolici,  libri  decern;  Julio 
Africano  interprete  (Basiliae,  1552).  Fabricius  published  it  again 
with  critical  notes,  in  the  2nd  vol.  p.  388.  of  his  Codex  Apocryphus 
Novi  Testamenti, 


14  CHEISTIANITY  IN  CHINA,  ETC. 

divine  command  to  go  to  India,  in  order  to  show  the 
light  of  truth  to  that  people,  still  sitting  in  darkness 
and  the  shadow  of  death.  “ Now  I myself  recollect 
having  seen  a certain  book  in  which  the  voyage  of 
St.  Thomas  to  India  and  the  things  he  did  in  that 
country  were  described.*  As  this  book  was  not  re- 
ceived on  account  of  its  tediousness  {oh  verhositatem), 
I will  leave  out  superfluous  things,  and  content  myself 
with  relating  that  which  is  certain,  and  which  may  be 
agreeable  to  the  reader,  and  useful  to  the  Church.” 
After  this  preamble,  Abdias  gives  the  legend,  as  fol- 
lows. “ When  St.  Thomas  the  Apostle  was  at  Jerusalem, 
our  Lord  appeared  to  him,  and  said  ; ‘ Gondaphorus, 
the  King  of  India,  has  sent  his  minister  Abbas  to  Syria, 
in  order  to  seek  for  men  instructed  in  the  art  of  archi- 
tecture. Go,  I will  send  thee  to  him.’  St.  Thomas 
ansAvered,  ‘ Lord,  send  me  anywhere,  except  to 
India ; ’ and  our  Lord  said  to  him,  ‘ Go,  I Avill  watch 
over  thee,  and  when  thou  shalt  have  converted  the 
Indians,  thou  shalt  come  to  me  to  receive  as  a recom- 
pense the  crown  of  martyrdom ; ’ and  St.  Thomas  said, 
‘ Lord,  I am  thy  servant ; thy  will  be  done.’  And  as 
Abbas,  the  servant  of  King  Gondaphorus,  Avas  going 
across  the  market-place,  our  Lord  met  him,  and  said  to 
him,  ‘ Young  man,  Avhat  dost  thou  Avish  to  buy  ?’ 
And  Abbas  replied,  ‘ My  muster  has  sent  me  hither  to 
bring  to  him  Avorkmen  skilled  in  the  art  of  masonry, 
and  Avho  may  build  him  a palace  like  those  that  there 
are  at  Koine.’  Then  our  Lord  shoAved  him  St.  Thomas, 
and  said  that  he  AV'as  Avell  skilled  in  architecture. 


* “ Probably,”  says  Fabricius,  “lie  here  alludes  to  the  ‘ Acts  of  St. 
Thomas,’  which  are  to  be  found  in  Greek  in  some  libraries.” 


LEGEND  OF  ST.  THOMAS. 


15 


“ The  holy  apostle  and  the  minister  of  the  King 
Gondaphorus  embarked  ; and  Thomas  converted  on  the 
way  a great  number  of  infidels,  especially  at  Aden,  a 
town  situated  at  the  entrance  of  the  Red  Sea,  where 
they  stopped  some  time.  They  arrived  at  length  on 
the  coast  of  India;  and  in  the  first  city  they  entered, 
they  were  present  at  the  marriage  of  the  king’s 
daughter.  St.  Thomas  preached  the  Gospel,  and  per- 
formed many  wonderful  miracles,  which  effected  nu- 
merous conversions,  and  amongst  others  that  of  the 
king ; and  the  newly-married  pair  also  received  baptism. 
A long  time  afterwards  the  princess,  who  had  been 
named  Pelagiana,  took  the  holy  veil,  and  suffered 
martyrdom.  The  husband,  called  Denis,  was  conse- 
crated bishop  of  the  town. 

“ The  Apostle  and  Abbas,  however,  went  on  their  way 
to  King  Gondaphorus.  Thomas  was  presented  to  him 
as  an  architect ; and  the  king  entrusted  him  with  great 
treasures,  in  order  to  provide  for  the  expenses  of  a 
magnificent  palace,  which  he  ordered  him  to  construct. 
Gondaphorus  then  departed  into  another  province;  and 
Thomas,  instead  of  busying  himself  about  the  construc- 
tion of  the  palace,  traversed  the  country,  preaching  the 
Gospel,  healing  the  sick,  and  distributing  the  treasures 
to  the  poor,  for  the  space  of  two  years,  during  which  the 
king  remained  absent.  He  converted  to  the  faith  an 
innumerable  multitude.  When  Gondaphorus  came 
back  and  asked  him  about  the  palace,  the  apostle  said, 
‘ the  palace  is  built,  but  thou  wilt  only  inhabit  it  in 
eternity;’  and  thereupon  the  king,  who  regarded  him 
as  a magician,  ordered  him  to  be  flung  into  a horrible 
dungeon,  flayed  alive,  and  burnt. 

“In  the  meantime,  however,  Sud,  the  brother  of  King 


16 


CHRISTIANITY  IN  CHINA,  ETC. 


Gondaphorus  died  ; and  the  king  ordered  him  a mag- 
nificent funeral. 

“Now  on  the  fourth  day,  while  the  obsequies  were 
being  performed,  suddenly,  to  the  astonishment  and 
terror  of  all  present,  the  dead  man  arose,  and  said  to 
the  king,  ‘ That  man  whom  you  intended  to  flay  and 
burn  alive  is  the  friend  of  God.  The  angels  who  serve 
God  took  me  to  Paradise,  and  showed  me  a superb 
palace,  enriched  with  gold  and  silver,  and  precious 
stones;  and  Avhilst  I stood  struck  with  admiration  be- 
fore so  much  magnificence,  they  said  to  me,  “ That  is 
the  palace  which  Thomas  built  for  your  brother  the 
King  Gondaphorus,  but  he  has  rendered  liimself  un- 
worthy of  it ; if  you  wish  to  live  in  it,  we  will  pray  God 
to  resuscitate  you,  in  order  tliat  you  may  purchase  it 
of  your  brother,  by  restoring  to  him  the  money  he  gave 
for  the  building  of  it,  and  which  he  thinks  he  has  lost.’” 

“ The  king,  on  hearing  these  words,  rushed  to  the 
prison  into  which  he  had  thrown  the  Apostle,  eagerly 
released  him  from  his  chains,  and  besought  him  to 
accept  a robe  of  honour.  ‘ Dost  thou  not  know,’  said 
Thomas  to  him,  ‘ that  those  who  wish  to  have  power 
over  things  celestial  care  nothing  for  those  which  are 
carnal  and  terrestrial  ?’ 

“ The  king  threw  himself  at  the  feet  of  the  Apostle, 
and  implored  his  pardon ; and  when  Gondaphorus  and 
his  brother  had  received  baptism,  Thomas  said  to  them, 

‘ There  are  in  heaven  innumerable  palaces,  prepared 
from  the  beginning  of  the  world  ; and  they  may  be 
bought  at  the  ])rice  of  faith  and  alms : your  riclies  may 
precede  you  thither,  but  cannot  follow  you.’ 

“Thomas  afterwards  traversed  various  kingdoms  of 
India,  preaching  the  Gospel  everywhere,  working  many 


MARTYRDOM  OF  ST.  THOMAS. 


17 


miracles,  and  converting  the  nations  to  Jesus  Christ. 
At  last  he  was  persecuted  by  a king  named  Mesdeus, 
who  ordered  him  to  worship  a statue  of  the  sun.  The 
apostle  consented  to  kneel  down  before  it,  and  to  sacri* 
fice  to  it,  if  the  statue  did  not,  at  his  command,  fall  into 
dust.  But  that  miracle  really  took  place.  Then  there 
arose  a great  tumult  among  the  people,  the  greater 
part  of  whom  took  part  with  St.  Thomas.  The  king 
ordered  him  to  be  thrown  into  prison,  and  then  de- 
livered him  to  four  soldiers,  with  orders  to  go  and  put 
him  to  death  on  a neighbouring  mountain.  The  apostle 
remained  long  in  prayer ; and  then  the  soldiers  ap- 
proaching him,  pierced  him  through  with  their  lances, 
and  the  martyr  fell  and  breathed  his  last.  Ilis  disciples 
buried  him  with  tears,  after  having  poured  over  him  a 
number  of  precious  perfumes ; and  the  new  Church  of 
India  subsequently  prospered  under  the  direction  of 
Siforus,  a priest,  and  Zuzanes,  a deacon,  whom  the 
apostle  had  ordained  at  the  moment  when  he  went  to 
suffer  death  on  the  mountain.” 

Such  is  the  narrative  of  Abdias,  and  though,  of 
course  the  legend  cannot  be  accepted  entire,  there  is 
probably  a certain  amount  of  truth  in  it,  surrounded  as 
it  is  by  the  fanciful  additions  a story  usually  receives 
in  passing  from  mouth  to  mouth,  and  travelling  a great 
distance. 

The  circumstance  of  St.  Thomas  having  preached  at 
all  in  India  has  been  frequently  called  in  question  by 
writers  deserving  of  attention  ; but  we  find  it  supported 
by  so  much  evidence,  that  it  seems  difficult  for  an 
unprejudiced  mind  to  refuse  credit  to  a fact  guaranteed 
by  such  excellent  historical  authorities.  All  the  Greek, 
Latin,  and  Syriac  monuments  proclaim  that  St.  Thomas 

VOL.  I.  c 


18 


CHRISTIANITY  IN  CHINA,  ETC. 


was  the  apostle  of  the  Indies,  who  carried  the  torch  of 
faith  into  the  remote  regions  where  he  suffered  mar- 
tyrdom. Some  writers  have  affirmed  that  he  pro- 
secuted his  apostolical  labours  as  far  even  as  China; 
and  the  mission  and  the  martyrdom  of  St.  Thomas  in 
the  Indies  have  been  alluded  to  in  all  the  martyrologies, 
and  in  the  ancient  liturgies,  which  form  the  most  pure 
and  authentic  source  of  Christian  tradition. 

In  the  Syriac  Jacobite  service  for  the  festival  of 
St.  Thomas,  the  third  of  July,  we  read  the  following 
words  * : — “ Thomas,  whose  memory  we  this  day  cele- 
brate, having  been  sent  to  India  by  the  Lord,  was  sold 
for  a slave.  He  formed  the  plan  of  an  excellent  palace, 
of  which  God  elevated  the  summit  to  heaven.  He  was 
afterwards,  after  the  example  of  the  Lord,  pierced  with 
a lance ; and  with  the  title  of  apostle,  he  obtained  the 
crown  of  the  martyr.”  It  is  evident  these  words  allude 
to  some  of  the  most  striking  features  of  the  legend,  as 
related  by  Abdias. 

The  Nestorians  chant  in  the  Vesper  service  for  St. 
Thomas’s  day,  “ Thanks  be  to  thy  preaching,  0 Thomas, 
the  Indians  have  breathed  the  perfume  of  spiritual  life, 
and  after  renouncing  the  customs  of  the  heathens,  have 
seen  chastity  flourish  among  them.”  In  the  nocturnal 
part  of  the  same  service,  we  find  these  words : — 
“ Thomas  undertook  the  voyage  to  India  in  order  to 
overthrow  the  temples  of  demons,  and  extirpate  the 
licentiousness  which  prevailed  among  both  men  and 
women.  The  Indians,  Avho,  on  account  of  the  excessive 
heat  of  the  country,  had  been  accustomed  to  go  entirely 
naked,  learned  from  seeing  Thomas  clothed,  the  value 
of  m-odesty  and  reserve.” 

* Assemani,  “ Bibliotheca  Orientalis,”  vol.  ii.,  passim. 


MARTYRDOM  OF  ST.  THOMAS. 


19 


Gregorius  Bar-IIebrnesiis  expresses  himself  in  these 
terms  in  his  Syriac  Chronicle  (par.  3.  chap,  i.)  : — 

“ Thomas  the  Apostle,  the  first  pontiff  of  the  East. 
We  learn  hy  the  hook  of  the  preaching  of  the  holy 
apostles,  that  in  the  second  year  after  the  Ascension  of 
our  Lord,  the  Apostle  Thomas  announced  the  tidings 
of  the  Gospel  in  the  East,  and  preached  to  the  Indians.” 

Finally,  we  find  these  words  in  the  Roman  hreviary : 
— “ The  Apostle  Thomas,  surnamed  Didymus,  hy  hirth 
a Galilean,  preached  the  Gospel  of  Christ  in  many  pro- 
vinces ; he  proclaimed  the  faith  to  the  Parthians,  ^ledes, 
Persians,  llircanians,  and  Ractrians.  Finally,  he  went 
to  the  Indians,  and  instructed  them  in  the  Christian 
religion.  The  king  of  that  nation  having  condemned 
him  to  death,  he  was  pierced  with  arrows  at  Calamina, 
and  thus  glorified  his  apostleship  hy  the  crown  of 
martyrdom.” 

These  numerous  testimonies  from  the  most  ancient 
liturgies  afford  assuredly  a strong  presumption  in 
favour  of  the  opinion  that  St.  Thomas  was  really  the 
Apostle  of  India  ; and  this  presumption  is  still  further 
corroborated,  when  we  see  that  opinion  supported  by 
traditions  ascending  to  the  very  earliest  period  of 
Christianity. 

In  the  Paschal  Chronicle  is  a fragment  of  a work  of 
Bishop  Dorotheus  (born  254),  in  which  he  relates  the 
acts  and  journeyings  of  the  Apostles,  and  this  is  what 
he  says  of  St.  Thomas : — 

“ The  Apostle  Thomas,  after  having  preached  the 
Gospel  to  the  Parthians,  Medes,  Persians,  Germanians"**, 
Bactrians,  and  iMagi,  suffered  martyrdom  at  Calamina, 
a town  of  India.” 

* An  agricultural  people  of  Persia,  mentioned  by  Herodotus,  i.  125. 


20  CHRISTIANITY  IN  CHINA,  ETC. 

St.  Jerome,  who  died  in  the  year  420,  speaks  of  the 
mission  of  St.  Thomas  as  of  a fact  universally  known 
at  that  time.  He  even,  in  his  catalogue  of  sacred 
writers,  mentions  Calamina,  a town  of  India,  as  the 
place  of  his  death.*  Admitting  that  this  passage  may 
not  have  been  written  by  the  illustrious  doctor  himself, 
but  possibly  added  by  the  Greeks,  it  must  in  that  case 
be  attributed  to  Sophronius ; and  it  will  still  serve  to 
prove  that  Sophronius  and  the  Greeks  did  not  entertain 
any  doubt  of  the  fact  of  the  preaching  of  St.  Thomas  in 
India.  It  was  also,  undoubtedly,  the  opinion  of  St. 
Jerome ; for,  in  speaking  of  the  immensity  of  the  Saviour 
regarded  as  God,  he  says  these  words,  of  which  no  one 
will  dispute  the  authenticity : — “ The  Son  of  God  re- 
mained then  with  the  apostles  for  forty  days  after  his 
resurrection,  at  the  same  time  that  he  was  with  the 
angels  in  the  bosom  of  his  Father.  He  was  present  in 
all  places,  with  Thomas  in  India,  with  Peter  at  Rome, 
with  Paul  in  Illyria,  with  Titus  in  Crete,  with  Andrew 
in  Achaia,  and  with  every  apostle,  and  every  preacher 
of  the  Gospel  in  all  the  regions  they  traversed.”  f 

Theodoret  J was  of  the  same  opinion  as  St.  Jerome. 
In  speaking  of  the  preaching  of  the  apostles,  he  ex- 
presses himself  thus  : — “ They  have  induced  not  only 
the  Romans,  and  those  who  live  under  their  empire,  but 
also  the  Scythians,  Sarmatians,  Indians,  Ethiopians, 
Persians,  Seres,  Hyrcanians,  Britons,  Cimmerians,  and 
Germans,  to  receive  the  law  of  the  crucified  Saviour ; 
and  in  short  have  preached  it  to  all  nations,  and  to 
every  class  of  men.” 

• Sanctus  Ilier.  Catal.  Script,  eccl.  i.  120. 

t Sanctus  Ilier.  Marcell.  Epit.  148.  v.  3.  p.  144. 

f Thcodoret,  Serni.  9.  p.  125. 


CHURCH  OF  ST.  THOMAS  IN  INDIA. 


21 


Tlieodoret,  it  is  true,  speaks  of  the  apostles  in  gene- 
ral, but  St.  Thomas  is  the  only  one  to  -whom  the  mission 
of  India  has  ever  been  ascribed,  and  the  learned  Ba- 
ronius*  observes  truly,  that  to  St.  Thomas  alone  can 
his  words  apply.  Nicephorusf,  in  the  same  manner, 
declares  St.  Thomas  to  be  the  Apostle  of  the  Indians; 
and  Gaudentius|  says,  like  Sophronius,  that  he  died  in 
India  at  the  town  of  Calamina,  which  is  no  other  than 
Meliapour,  a place  at  a short  distance  from  Madras. 

To  these  clear  and  positive  testimonies  of  authors  in 
the  earliest  ages  of  Christianity,  must  be  added  that  of 
the  unvarying  tradition  of  all  ages.  Thus,  in  the 
seventh  century,  we  find  Gregory  of  Tours,  the  father 
of  French  history,  speaking  of  a worthy  man  named 
Theodorus,  who  had  visited  the  tomb  of  St.  Thomas  in 
India.  In  the  year  833,  Sighelm,  Bishop  of  Shireburn§, 
was  also  sent  thither  by  the  Anglo-Saxon  king,  Alfred 
the  Great,  in  fulfilment  of  a vow ; and  was  charged  to 
afibrd  succour  to  the  descendants  of  the  Christians 
converted  by  St.  Thomas.  Is  it  credible  that  such 
pilgrimages  should  have  been  made  to  countries  so 
distant,  and  at  such  various  epochs,  if  there  had  not 
been  a general  belief  in  the  apostleship  and  martyrdom 
of  St.  Thomas  in  India  ? and,  moreover,  this  very 
church  of  St.  Thomas  on  the  Coromandel  coast,  is  men- 
tioned by  two  j\Iussulmans  who  visited  India  in  the 
«inth  century,  a short  time  after  the  Bishop  of  Shire- 
burn. 

The  celebrated  Venetian  Marco  Polo,  who  traversed 

* Baronius,  “ Annales,”  anno  44,  No.  33. 

t Hist.  vol.  ii.  ch.  4. 

J Gand.,  Serm.  17. 

§ “ Clironicon  Saxonicum,”  anno  883,  by  Turner.  “ De  Gestis 
Regum  Anglorum,”  p.  44.,  by  William  of  Malmesbury. 


22  CHEISTIANITY  IN  CHINA,  ETC. 

Upper  Asia  in  the  thirteenth  century,  says,  in  speaking, 
of  Aden  in  Arabia,  that  St.  Thomas  is  believed  to  have 
preached  there  before  he  visited  India. 

“ The  body  of  St.  Thomas,”  * adds  Marco  Polo,  “ lies 
in  the  province  of  Malabar,  near  an  insignificant  little 
town,  of  which  the  inhabitants  and  the  traders  are  few 
in  number,  since  there  is  very  little  traffic  to  be  done ; 
but  devotion  attracts  thither  a multitude  of  Christians. 
The  Saracens,  too,  hold  the  spot  in  profound  veneration, 
saying  that  the  holy  apostle  was  a great  prophet ; and 
they  call  him  ‘ avariia  ’ which  in  their  language  signi- 
fies ‘ holy  man.’” 

Towards  the  same  period,  a Dominican  missionary, 
who  had  travelled  over  India,  and  carried  the  light  of 
the  Gospel  even  into  the  interior  of  Tartary,  wrote  thus 
to  the  monks  of  his  order  f: — “In  this  kingdom  of  India 
St.  Thomas  the  apostle  preached  the  faith,  and  converted 
to  God  many  princes.  But  as  they  have  been  hitherto 
far  from  the  countries  where  this  faith  was  held,  their 
Christianity  has  gradually  declined,  until  at  present 
there  is  only  one  small  tOAvn  where  it  is  still  professed. 
All  the  other  towns  and  cities  have  forsaken  it.” 

This  town  of  India,  where,  according  to  Frere  Ricold, 
Christianity  was  still  preserved,  was  doubtless  Calamina, 
where  the  apostle  suffered,  martyrdom,  and  where  his 
body  reposed.  J Subsequently,  this  town  became  known 

* “ Le  cors  meisser  Saint  Thomas  la  apostres,  est  en  la  provence  de 
Meabar  en  une  petite  ville,  car  ne  i a gueires  homes  ne  mercaant,”  &c. 
“ Recueil  des  Voyages  et  de  Memoires  Public  par  la  Societe  de  Geo- 
graphic,” vol.  i.  p.  208. 

f “ L’hystoire  merveilleuse  du  Grant  Caan,”  feuillet  3. 

I According  to  Ilufin,  who  went  to  Syria  in  371,  and  resided  there 
twenty-five  years,  the  relics  of  St.  Thomas  had  been  brought  from 


CONFIRMATION  OF  THE  TRADITION. 


23 


under  the  name  of  Meliapour,  or  the  town  of  peacocks.* 
It  has  also  sometimes  been  called  San  Thome ; and  in  tl>e 
middle  ages,  the  Arabs  named  it  Betama^  or  Beti-Thoma, 
the  house  or  church  of  St.  Thomas. 

The  apostleship  of  St.  Thomas  in  India  appears, 
therefore,  to  have  been  fully  believed,  not  only  by  the 
Christians  of  Europe,  but  also  by  the  Arabs,  the  disciples 
of  Mahomet ; and  the  tradition  has  been  especially  per- 
petuated in  the  kingdoms  of  Madura  and  the  Carnatic, 
and  many  races  still  glorify  themselves  on  the  fact 
of  their  ancestors  having  been  enlightened  by  the 
apostle.  From  age  to  age  it  has  been  believed  at  Melia- 
pour that  St.  Thomas  was  put  to  death  on  a hill  near 
the  town,  and  the  practice  of  making  annual  visits  to 
his  tomb  has  been  retained.  According  to  the  testimony 
of  Father  Pons  *,  the  Brahmins  stated  that  there  were 
among  the  books  deposited  in  their  library  at  Cangia- 
pour,  some  very  ancient  historical  works,  in  which  men- 
tion was  made  of  St.  Thomas  and  of  his  martyrdom, 
and  the  place  of  his  burial. 

Many  facts  connected  with  the  epoch  of  the  Portu- 
guese conquest,  tend  to  confirm  the  tradition  of  the 
apostleship  and  death  of  St.  Thomas  in  India.  Alfonso 
Albuquerque,  whose  exploits  have  procured  for  him  the 
surname  of  the  Great,  seized  upon  Goa  in  1510,  and 
strengthened  it  by  new  fortifications.  In  digging  for 
the  foundations  of  these,  a cross  of  bronze,  bearing  the 
image  of  the  crucified  Saviour,  was  found ; and  placed 
by  the  governor  in  the  church,  which  he  built  in  thanks- 

India,  and  deposited  at  Edessa.  But,  as  we  shall  see,  he  spoke  only 
of  a part  of  them. 

* Called  Meliar-Pha  by  Ptolemy. 

t “Lettres  Edifiantes,”  vol.  xxii.  p.  205.  edit.  in=18. 


24  ' CHRISTIANITY  IN  CHINA,  ETC.  " 

giving  for  his  success.  The  body  of  St.  Thomas  was 
not  discovered  till  1521.  It  was  then  found  at  a consi- 
derable depth  under  ground,  beneath  the  ruins  of  a vast 
and  ancient  church  at  Meliapour.  There  was  a sepul- 
chre, in  which,  amongst  lime  and  sand,  were  found  some 
remarkably  white  bones,  the  iron  point  of  a lance,  with 
part  of  the  wood  attached,  and  a clay  vase  filled  with 
earth.  The  coincidence  of  this  discovery  with  the  local 
traditions  of  the  presence  of  the  body  of  St.  Thomas  at 
Meliapour,  and  the  arrangements  of  his  tomb,  left  in  the 
opinion  of  the  Portuguese  no  reason  to  doubt  the  iden- 
tity of  these  remains  with  those  of  the  apostle.  They 
were,  therefore,  placed  in  a shrine,  enriched  with  silver, 
and  subsequently  taken  to  Goa,  where  they  were  depo- 
sited in  a church  dedicated  to  St.  Thomas.* 

Du  Jarric  f relates,  after  Osorio,  the  historian  of  Em- 
manuel, and  Bishop  of  Sy Ives  in  Algarve, — that  towards 
the  year  1543,  there  was  presented  to  Martin  Alphonse 
de  Sousa,  Lieutenant-general  of  the  Portuguese  posses- 
sions, a cojjper  lance,  on  which  were  engraved  some 
worn  and  ancient  letters  that  nobody  could  read.  A 
Jew,  versed  in  the  language  and  antiquities  of  India, 
however,  at  length  succeeded  in  making  out  the  sense  of 
them,  and  it  appeared  they  related  to  a donation  of  a 
piece  of  land,  whereon  to  build  a temple  to  the  true  God, 
made  by  an  Indian  king  to  St.  Thomas. 

Du  Jarric  adds,  that  towards  the  year  1548,  when 
Jean  de  Castro  was  governor  of  the  Indies,  some  Por- 
tuguese of  Meliapour  wished  to  build  a chapel  upon  a 
hill  near  the  town,  where  they  said  an  apostle  had  been 


* Maffei,  “ Ilistoire  des  Incles  Orientates,”  vol.  i.  p.  81 — 84. 

I Du  Jarric,  “ Ilistoire  des  Clioses  IMemorables,”  &c.  vol.  i.  p.  502. 


ARCIIiEOLOGICAL  PROOFS. 


25 


killed  by  tlie  Brahmins.  On  this  occasion,  they  found 
a stone,  with  a cross  sculptured  in  relief  upon  it,  two  feet 
lonf’’  and  a foot  and  a half  broad,  with  the  four  extremi- 
ties  ornamented  with  open  fleur  de  lys,  and  surmounted 
by  a dove,  which  appeared  to  peck  the  top.  Round  this 
token  of  salvation  was  a triple  arcade,  and  beyond 
that  some  strange  characters  that  no  one  could  read. 

In  order  to  discover  the  signification  of  these  letters, 
the  captain  and  vicar  of  the  town  of  Meliapour,  applied 
to  a Brahmin  of  the  kingdom  of  Narsinga,  who  was 
much  famed  for  his  learning.  He  replied  that  they 
were  hieroglyphical  signs,  and  gave  the  translation  of 
them  thus:  — 

“ Since  the  law  of  the  Christians  appeared  in  the 
world,  and  thirty  years  afterwards,  on  the  25th  of  the 
month  of  December,  the  Apostle  St.  Thomas  died  at 
^leliapour,  where  there  was  the  knowledge  of  God ; a 
change  of  law,  and  the  destruction  of  the  demons. 
God  was  born  of  the  Virgin  Mary,  was  under  obedience 
to  her  for  thirty  years,  and  was  an  eternal  God.  This 
God  taught  his  laAv  to  twelve  apostles,  and  one  of  them 
came  to  Meliapour,  with  a pilgrim’s  staff  in  his  hand, 
and  there  built  a church  ; and  the  king  of  Malabar,  and 
the  king  of  Coromandel,  and  the  king  of  Pandi,  and 
other  various  nations  and  sects,  determined  of  their  own 
will  to  submit  to  the  law  of  St.  Thomas,  a holy  and 
penitent  man.  The  time  came  when  St.  Thomas  died  by 
the  hands  of  a Brahmin,  and  his  blood  formed  a cross.” 
Another  learned  person  from  a distant  part  of  the 
country  was  then  sent  for,  and  without  having  any  com- 
munication with  the  first,  or  knowing  his  interpretation, 
gave  one  to  the  same  effect.  In  1562,  the  bishop  of 
Cochin  sent  to  the  Cardinal  Henry,  at  that  time  infant, 


26  CHRISTIANITY  IN  CHINA,  ETC. 

and  afterwards  king  of  Portugal,  the  authentic  vouchers, 
attesting  these  facts ; the  historian  Osorio  had  had  them 
in  his  own  hands,  and  the  other  Portuguese  historians 
are  unanimous  concerning  them. 

After  a tradition  so  steady  and  consistent,  and  such  an 
amount  of  evidence  to  the  same  purport,  it  certainly 
does  seem  to  us  that  there  would  be  great  temerity  in 
denying  the  fact  of  the  apostleship  and  martyrdom  of 
St.  Thomas  in  India.  This  legend  of  Abdias  appears 
on  examination  to  be  fundamentally  confirmed  by  as 
incontestable  proofs  as  can  be  required  for  the  most 
authentic  facts  of  history. 

The  existence  even  of  the  king  Gondaphorus,  named 
in  the  legend,  has  recently  been  rendered  indisputable. 
The  discovery  is  due  to  M.  Reinaud,  member  of  the 
Institute,  a learned  Orientalist,  whose  writings  have 
always  been  remarkable  for  erudition,  perspicuity,  and 
candour,  and  Avho  expresses  himself  thus  in  a Memoire 
published  in  1849  : — 

“ Amongst  medals  recently  discovered,  may  be  men- 
tioned some  of  the  Indo-Scythian  kings,  who  reigned  a 
short  time  after  Kanerkes  in  the  valley  of  the  Indus, 
and  especially  those  of  a prince  named  Gondaphorus. 
There  are  medals  of  the  same  kind  in  the  National 
Library  at  Paris ; and,  according  to  a tradition  which 
ascends  to  the  very  earliest  ages  of  the  Christian  era, 
the  apostle  St.  Thomas  went  to  preach  the  Gospel  in 
India,  and  suffered  martyrdom  on  the  coast  of  Coro- 
mandel. 

“ Now  the  Acts  of  the  life  of  St.  Thomas,  which  are 
extant  both  in  Greek  and  Latin,  mention  a king  named 
Gondaphorus.  According  to  these  Acts,  St.  Thomas, 
being  at  Jerusalem,  embarked  at  the  nearest  port,  and 


MEDALS  OF  KING  GONDArilORUS. 


27 


arrived  on  the  coast  of  the  Peninsula  of  Ilindostan. 
Tlience  he  travelled  into  the  interior,  and  visited  a king 
named  Gondaphorus,  avIio  embraced  Christianity ; and 
after  that  he  went  to  another  province  of  India,  where 
he  received  the  crown  of  martyrdom.  It  will  be  seen 
that  this  narrative  is  in  no  way  incompatible  with  that 
transmitted  to  us  by  tradition,  and  indicated  also  by 
archajological  monuments.”  * 

Certainly  not ; and  not  only  not  incompatible,  but,  on 
the  contrary,  in  the  most  perfect  harmony  with  them. 
Everything  tends  to  prove  that  St.  Thomas  was  verit- 
ably the  first  apostle  of  India.  This  opinion,  says  M. 
Coquebert-Montbretf,  has  in  its  favour  an  unvarying 
tradition,  and  the  suffrages  of  the  majority  of  Catholics; 
and  of  late  years  it  has  obtained  some  favour  even  with 
Protestants  : for  example,  from  1\I.  Kohlenberg,  in  a 
dissertation  on  the  origin  and  destiny  of  the  Christian 
Church  in  India,  and  from  Mr.  Claude  Buchanan  in 
his  “ Christian  Researches  in  India.”  (Second  Edition, 
p.  104.) 

We  have  said  that  the  human  race  had  been  prepared 
from  its  commencement  to  receive  the  fundamental 
truths  of  Christianity.  Independently  of  the  relations 
established  beyond  the  limits  of  the  Celestial  Empire 
between  several  Chinese  and  the  Israelites  whom  God 
dispersed  amongst  the  nations  to  make  known  his  name 

♦ “ Memoire  Geographique  Historique  et  Scientifique  sur  I’lnde 
anterieurement,  au  milieu  du  onzieme  siecle  de  Fere  Chretienne, 
d’apres  les  Ecrivains,  Arabes,  Persans,  et  Chinois,”  par  M.  Reinaud, 
de  rinstitut.  p.  95. 

t Note  on  the  Christian  converts  of  St.  Thomas  in  the  “ Recueil 
des  Voyages  et  des  Memoires  de  la  Societe  de  Geographic,”  vol.  iv. 
p.  25. 


28  CHEISTIANITY  IN  CHINA,  ETC. 

and  prepare  the  way  for  the  Messiah,  there  have  been 
Jews  in  China,  perhaps,  from  the  seventh  century 
before  the  Christian  era.  Many  of  these  Jews,  says 
Father  Gaubil  (in  his  “Chinese  Chronology,”  p.  267.), 
were  employed  in  the  highest  military  offices,  and  there 
were  some  among  them  who  became  governors  of  pro- 
vinces, ministers  of  state,  bachelors  and  doctors.  These 
messengers  of  the  truth  were  not  Avanting  to  their  mis- 
sion, and  they  communicated  so  much  information,  that 
Confucius  was  enabled  to  announce  in  his  writings,  that 
there  should  be  born,  in  the  West,  a saint  Avho  had  been 
expected  more  than  three  thousand  years.  “ Vast  and 
extensive  as  the  heavens,  deep  as  the  abyss,  he  will 
be  respected  by  all  nations ; the  whole  world  will 
believe  his  words,  all  will  applaud  his  actions.  His 
name  and  his  glory  will  extend  over  the  Avhole  empire, 
and  even  among  the  barbarians  of  the  south  and  north, 
wherever  ships  and  chariots  can  advance,  and  the  power 
of  man  penetrate,  in  all  places  which  the  sky  covers  and 
the  earth  supports,  which  are  enlightened  by  the  sun 
and  moon,  and  fertilised  by  the  deAv  and  the  mist ; and 
all  beings  Avho  have  blood  and  breath  shall  honour  and 
love  him.  He  is  the  equal  of  Tien"  (heaven). 

Is  it,  after  this,  surprising  that  a Chinese  emperor 
should  (in  the  year  65  of  our  era)  send  to  the  West,  in 
search  of  the  Saviour  of  men,  that  solemn  embassy  of 
Avhich  Ave  have  already  spoken  ? 

India,  as  Ave  have  endeavoured  to  shoAv,  AA^as  evangelised 
by  St.  Thomas  ; and  many  learned  men  have  expressed 
tlieir  belief  that  the  same  apostle  carried  tlie  light  of 
Christianity  as  far  as  the  Chinese  empire.  They  ground 
this  belief  on  the  Chaldean  books  that  have  been  found 
in  India.  The  I’reviary  of  the  church  of  Malabar  con- 


DID  ST.  THOMAS  VISIT  CHINA  ? 


29 


tains  in  fact  the  following  words  in  a lesson  of  the  noc- 
turnal service : — 

“ By  St.  Thomas  idolatrous  delusion  was  dissipated  in  India. 

“ By  St.  Thomas  the  Cliinese  and  Ethiopians  were  converted  to 
the  truth. 

“ By  St.  Tliomas  they  received  baptism,  and  believed  and  con- 
fessed the  Father,  Son,  and  Holy  Ghost. 

“ By  St.  Thomas  they  have  preserved  the  faith  in  one  only  God. 

“ By  St.  Thomas  the  splendours  of  a vivifying  law  have  arisen 
over  all  India. 

“ By  St.  Thomas  the  kingdom  of  heaven  has  been  extended  even 
to  China.” 

In  the  same  Chaldean  service  for  St.  Thomas’s  day,  is 
found  the  following  anthem : — 

“ The  Indians,  the  Chinese,  the  Persians,  and  the  other  insular 
people  [cateri  insulani*),  offer  their  adorations  to  your  holy  name 
in  commemoration  of  St.  Thomas.” 

The  Chaldee  breviary  of  the  church  of  Malabar  does 
not  certainly  afford  any  proof  that  St.  Thomas  was  ever 
in  China ; but  it  confirms,  at  least,  the  opinion  that  the 
most  distant  Oriental  churches  regard  him  as  their 
founder.  The  Christians  of  India,  Persia,  and  Bactriana 
could  then  freely  enter  the  Celestial  Empire,  and  carry 
thither  the  evangelical  light  that  had  come  to  them  from 
the  West;  and  whilst  St.  Thomas  was  preaching  in  the 
India  of  the  Ganges,  and  St.  Bartholomew  in  Ethiopia 
and  Arabia  Felix,  the  shock  of  the  Christian  revolution 

* This  is  quite  an  Oriental  expression.  The  Bible  speaks  (Gen. 
X.  5.)  of  the  “ isles  of  the  Gentiles,”  and  we  know  that  in  the 
religious  books  of  India,  various  parts  of  the  world  are  regarded  as 
so  many  islands,  newly  risen  from  the  waters  which  separate  them 
from  each  other,  and  on  which  they  float  like  a ship  or  an  aquatic 
plant. 


30 


CUKISTIANITY  IN  CHINA,  ETC. 


Avas  felt  throughout  the  world.  At  that  epoch  the 
people  of  different  nations  had  much  more  intercourse 
with  each  other,  than  has  been  commonly  supposed, 
and  the  relations  between  the  East  and  the  West  were 
much  more  frequent.  There  was  apparently  more  in- 
dividual energy  then  than  in  our  days,  and  people  did 
not  require  the  aid  of  steam  to  undertake  long  and 
dangerous  voyages.  The  natives  of  the  banks  of  the 
Ganges  Avere  scattered  over  the  West  in  much  greater 
numbers  than  at  present. 

In  the  Letters  of  Alciphron,  Ave  find  that  the  Greeks 
frequently  had  Hindoos  of  both  sexes  in  their  families, 
in  the  quality  of  domestics.  The  latter  had  especially 
emigrated  in  great  numbers  to  Colchis ; and  Avhen 
Metellus  Celer  was  pro-consul  in  Gaul,  fifty-nine  years 
before  Christ,  the  famous  Ariovistus,  king  of  the  Suevi, 
made  him  a present  of  some  Hindoos,  Avho  had  been 
shipAvrecked  on  the  German  coast.  These  Avere  mer- 
chants, Avhose  adventurous  spirit  had  carried  them  to 
that  distance  from  their  country. 

It  is  knoAvn  that  numerous  embassies  Avere  sent  from 
India  to  the  emperors  of  Rome  and  Constantinople, 
doAvn  to  the  seventh  century ; but  after  that  time,  the 
Mussulman  poAver,  SAvelling  and  rolling  on  like  an  ocean 
tide,  became  an  insurmountable  obstacle  to  such  com- 
munications. 

The  most  famous  of  these  embassies  AA-^as  that  sent  to 
Augustus  by  Porus,  Avho  boasted  in  his  letter  of  having 
six  kings  under  his  authority.  The  object  of  this 
mission  Avas  to  form  an  alliance  Avith  the  Roman  Em- 
peror, and  as  he  happened  to  be  at  that  time  in  Spain, 
the  ambassadors  folloAved  him  thither ; but  as  they  did 
not  on  that  occasion  succeed  in  their  object,  others  Avere 


ANCIENT  RELATIONS  BETWEEN  EAST  AND  WEST.  31 

sent  some  years  afterwards,  when  Augustus  was  at 
Samos. 

Besides  these  ambassadors  from  Porus,  there  came 
others  from  Pandeon,  a king  whose  territories  were 
situated  in  the  southern  part  of  the  peninsula ; and  they 
had  in  their  suite  a Brahmin,  who  chose  to  remain  in 
Borne,  and  attach  himself  to  the  court  of  Augustus  as 
an  augur  or  soothsayer.  The  Emperor  Claudius  also 
received  an  embassy  from  Ceylon  ; and  when,  in  a.d. 
103,  Trajan  marched  against  the  Parthians,  some  Indian 
princes  sent  ambassadors  to  entreat  his  arbitration  in 
some  difference  that  had  arisen  between  themselves  and 
their  neighbours. 

Antoninus  Pius,  Diocletian,  Maximin,  Theodosius, 
Heraclius,  and  Justinian  also  received  ambassadors 
from  India  in  274;  and  when  Aurelian  took  Palmyra, 
and  made  Queen  Zenobia  prisoner,  he  found  in  that 
country  a body  of  Hindoos,  whom  he  brought  to  Borne 
to  ornament  his  triumph. 

In  the  early  ages  of  Christianity,  the  Indians  emigrated 
in  great  numbers  to  the  countries  of  the  West,  and  the 
inhabitants  of  Europe  showed  the  same  eagerness  to 
visit  places  remote  from  the  lands  of  their  birth,  and 
more  especially  India.  At  the  period  when  the  apostles 
traversed  every  region  of  the  known  world,  in  obedience 
to  the  command  of  their  Divine  Master,  “ Go,  and  teach 
all  nations,”  there  existed  a lively  intercourse  and  fusion 
between  the  East  and  the  West.  Numerous  caravans, 
impelled  by  the  spirit  of  commercial  enterprise,  or  of 
curiosity,  travelled  continually  between  Europe  and  the 
Indies.  The  Chinese  were  less  exclusive  then  than  they 
have  been  since,  and  they  allowed  strangers  to  penetrate 
freely  into  their  vast  empire,  whilst  they  themselves 


32  CHRISTIANITY  IN  CHINA,  ETC. 

visited  neighbouring  nations  for  the  purposes  of  traffic. 
Their  junks  traversed  the  Straits  of  Sunda,  visited 
the  coasts  of  Malacca,  and  carried  their  merchandise 
to  the  ports  of  Ceylon,  the  Gulf  of  Persia,  and  the 
Red  Sea. 

The  Greeks  and  Romans  knew  them  under  the  name 
of  Seres,  because  silk,  which  was  originally  obtained  from 
them,  was  known  by  that  name  over  a great  part  of 
Asia;  and  still  bears  nearl}' the  same  appellation.  The 
commerce  between  the  Romans  and  Chinese  was  often 
carried  on  by  the  intervention  of  the  Parthians ; and 
thus  the  apostles  were  enabled  to  bear  the  light  of  the 
Gospel  to  Upper  Asia,  by  the  way  of  Egypt  to  India, 
and  through  India  to  China. 

In  urging  the  consideration  of  these  facts,  and  in- 
sisting so  much  on  the  existence  of  Christian  traditions, 
concerning  the  early  propagation  of  the  faith  in  the 
remotest  East,  we  have  had  a special  purpose  in  view. 

Those  who  have  studied  the  system  of  Buddhism  in 
Upper  Asia,  have  been  often  struck  with  the  analogy, 
in  many  points,  between  its  doctrines,  moral  precepts, 
and  liturgy,  and  those  of  Christian  Churches.  Un- 
believers have  exulted  at  these  resemblances,  and  have 
inferred  immediately  that  Ciiristianity  Avas  copied  from 
the  religious  systems  of  India  and  China.  But  their 
triumph  in  this  discovery,  which  has  often  served  to 
trouble  timid  Christians,  could  only  arise  from  Avant  of 
good  faith,  or  from  ignorance.  Eor  if  the  primitive 
traditions  of  our  race  Avere  carried  to  India  and  China 
by  the  descendants  of  Noah,  — if  the  JeAvs  AA'ere  esta- 
blished there  seven  centuries  before  Christ,  — if  St. 
Thomas  preached  the  Gospel  there  in  the  very  first 
period  of  its  existence,  — if  Judaism,  Christianity,  and 


BUDDHISM  INDEBTED  TO  CEIKISTIANITY. 


33 


the  religions  of  Asia,  were  in  continual  juxtaposition, 
it  is  surely  not  difficult  to  imagine  that  the  latter  may 
have  borrowed  much  from  the  Jews  and  Christians. 
In  observing  the  various  pliases  of  the  propagation  oi 
the  faith  in  the  East,  it  will  be  easy  for  us  to  show  that 
they  actually  did  so,  and  that  the  real  fact  is  that  Bud- 
dhism,  by  adorning  itself  with  some  Christian  truths, 
has  been  able  for  many  centuries  to  delude  a countless 
multitude  of  people.  Men  do  not  seek  error  instinctively  ; 
on  the  contrary,  they  have  a horror  of  it,  — and  when  it 
succeeds  easily  in  deluding  tliem,  it  is  because  it  pre- 
sents itself  to  them  under  the  guise  of  truth. 

From  the  various  evidence  we  have  collected,  it  may 
be  considered  certain,  that  in  the  time  of  the  preaching 
of  the  Gospel  by  the  Apostles,  evangelical  truth  was 
announced  by  St.  Thomas  to  the  nations  of  India.  It 
is  equally  beyond  a doubt  that  the  propagation  of  the 
faith  went  on  rapidly  among  all  the  nations  of  the  East, 
if  not  by  the  preaching  of  the  apostle  himself,  at  least 
by  that  of  his  disciples,  — for  there  were  at  that  time 
such  relations  between  the  Chinese,  the  Indians,  and  the 
people  of  the  M’est,  that  the  former  could  hardly  have 
remained  ignorant  of  the  wonderful  events  which  had 
occurred  at  Bethlehem  and  Calvary,  or  of  the  miraculous 
resurrection  of  the  Lord. 

Be  the  apostleship  of  St.  Thomas  in  India  admitted 
or  not,  it  is  certain  that  the  good  tidings  of  the  coming 
of  the  Messiah  and  the  redemption  of  men,  Avere,  from 
the  very  commencement  of  Christianity,  made  knoAvn 
in  Upper  Asia.  We  shall  see  apostles  and  missionaries 
from  age  to  age  braving  the  perils  and  fatigues  of  the 
longest  and  most  dangerous  journeys,  to  carry  over 
land  and  sea  the  Avords  of  eternal  life.  Opportunities 

VOL.  I.  D 


34  CHRISTIANITY  IN  CHINA,  ETC. 

of  becoming  acquainted  with  the  truth  have  not  been 
wanting  to  the  Orientals,  and  yet  they  are  still  plunged 
in  the  grossest  error.  That  East,  from  which  we  re- 
ceived our  light,  is  herself  in  the  thickest  darkness ; 
but  it  is  not  the  fault  of  the  people  of  the  West,  who 
have  returned  again  and  again  to  their  aged  parent ; 
not  like  the  poor  and  destitute  prodigal  son,  but  radiant 
in  light,  and  with  their  hands  full  of  celestial  gifts. 

One  of  the  earliest  apostles  of  the  remote  East,  was 
St.  Pantenus,  a Sicilian  by  birth,  who  lived  towards 
the  end  of  the  second  century.  He  had  applied  him- 
self much  to  the  study  of  eloquence,  and  of  the  Stoical 
philosophy,  and  afterwards  having  become  a Christian, 
entered  the  Church,  and  employed  his  talents  in  en- 
deavouring to  throw  light  on  the  divine  mysteries  of 
Christianity.  From  a motive  of  humility,  he  lived, 
after  his  baptism,  in  the  closest  retirement,  and  Clement 
of  Alexandria  long  souglit  for  him  in  vain,  though  his 
search,  say  the  writers  of  the  time,  was  conducted  witli 
“ the  ardour  of  a huntsman  pursuing  his  game  in  the 
recesses  of  the  forest.” 

He  at  last  found  him  in  Egypt,  passing  a life  of  se- 
clusion and  solitude,  devoted  to  prayer,  meditation,  and 
the  study  of  holy  books.  Up  to  that  time  Clement  had 
studied  under  various  masters,  but  having  now  formed 
an  intimate  friendship  with  Pantenus,  lie  discovered 
in  him  such  great  talents,  such  a rich  treasury  of  divine 
wisdom,  that  he  thought  he  should  need  no  other  guide 
to  lead  him  to  the  summit  of  Christian  philosophy. 
Thenceforward,  Pantenus  shed  such  glory  on  the  town 
of  Alexandria,  that  the  Bishop  Jidian  charged  him  with 
the  interpretation  of  the  Holy  Scriptures  in  that  famous 
school. 


MISSION  OF  ST.  FANTENUS  TO  INIMA. 


35 


The  renown  of  Pantenus  extended  beyond  the  limits 
of  the  Poman  Empire ; and  some  Indian  merchants, 
drawn  by  commerce  to  Alexandria,  before  the  year  179, 
took  occasion  to  make  themselves  acquainted  with  the 
holy  doctor,  the  head  of  the  Christian  school,  and 
besought  him  to  proceed  to  their  country,  in  order 
there  to  combat  the  doctrines  of  the  Brahmins  by  those 
of  Jesus  Christ. 

There  were  many  holy-minded  men  at  that  time  to 
be  found,  under  the  name  of  Evangelists,  who,  full 
of  zeal  for  the  service  of  God,  were  willing,  after  the 
example  of  the  apostles,  to  renounce  every  worldly  ' 
prospect,  and  devote  themselves  wholly  to  the  propaga- 
tion of  the  Christian  religion.  Pantenus  Avas  of  this 
number  ; and  yielding  to  the  entreaties  of  an  envoy^ 
sent  to  him  from  India,  hega\'e*  up  his  school,  and  in  189 
quitted  Egypt,  and  set  out  for  those  remote  countries, 
though  not  Avithout  the  permission  of  the  Bishop  of 
Alexandria,  Avho  appointed  him  preacher  of  the  Gospel 
to  the  Oriental  nations.* 

On  arriving  in  India,  Pantenus  found  indications  of  the 
faith  having  been  already  preached  there ; but  he  again 
announced  Jesus  Christ  to  the  Brahmins  and  philo- 
sophers of  the  country.  History,  however,  gives  us  no 
further  details  concerning  his  mission,  than  that  he 
found  in  the  hands  of  some  Christians,  a Gospel  of 
St.  MattheAv  in  the  HebrcAv  character.  It  is  supposed, 
that,  after  having  devoted  some  years  to  evangelical 
labours  in  India,  he  returned  to  Alexandria,  and  re- 
commenced his  former  occupation.  It  is  certain  that  he 
was  still  living  when  Origen  Avas  filling,  Avith  much  dis- 


* Eusebius  Hist.,  lib.  iv.  ch.  10. 


36 


CHRISTIANITY  IN  CHINA,  ETC. 


tinction,  the  professorial  chair,  but  the  precise  date  of 
his  death  is  not  known.  It  is  commonly  thouglit  that 
he  lived  till  the  end  of  the  reign  of  Severus,  or  the  com- 
mencement of  that  of  Caracalla.  The  Gospel  of  St. 
]\Iatthew,  which  he  brought  from  India  to  Alexandria, 
was  still  in  existence  in  the  time  of  St.  Jerome.* 

In  the  early  ages  of  Christianity  the  ecclesiastical 
hierarchy  was  rapidly  organised.  Wherever  tliere  were 
found  a few  of  the  faithful  gathered  together,  the 
Church  of  Jesus  Christ,  full  of  vigilance  and  anxiety 
for  their  welfare,  placed  at  their  head  bishops  charged 
to  confirm  neophytes  in  the  faith,  and  excite  the  ardour 
of  proselytism.  St.  Pantenus  had  been,  it  was  sup- 
posed, before  his  departure  for  India,  consecrated 
bishop  at  x\lexandria,  by  Demetrius. 

After  the  departure  of  St.  Pantenus,  the  evangelical 
charge  of  the  extreme  East  was  undertaken  by  Fru- 
mentius,  who  visited  India  in  company  with  his  brother 
Adhesius,  and  his  paternal  uncle,  a native  of  Tyre,  and 
a man  remarkable  for  his  scientific  attainments  ; but  on 
entering  a certain  port  to  take  in  provisions  and  water, 
they  were  attacked  suddenly,  as  soon  as  they  set  foot 
on  land,  by  the  natives  of  the  country.  ]\Iany  of  the 
travellers  perished,  and  othei’S  were  dragged  into  cap- 
tivity. Among  the  killed  Avas  the  uncle  of  Frumentius; 
but  the  two  nephews  were  presented  to  the  king,  Avho, 
having  formed  a high  opinion  of  their  merit,  raised 
them  to  the  chief  dignities  of  the  state.  Frumentius 
resided  a long  time  in  India,  where  for  several  years  he 
filled  the  office  of  first  minister,  and  governor  of  one 
of  the  kings  during  his  minority. 

He  preached  the  Gospel  in  the  southern  parts  of  the 
* Eusebius,  lib.  vi.  cb.  14. 


FRUMENTIUS  PRIMATE  OF  INDIA. 


37 


peninsula,  and  from  his  high  position,  and  his  speaking 
remarkably  well  the  language  of  the  country,  he  exer- 
cised great  influence  over  the  population,  and  his  mis- 
sion was  crowned  with  the  most  brilliant  success. 
After  having  built  several  churches,  he  obtained  per- 
mission to  revisit  his  native  country,  where  he  was 
consecrated  bishop;  and  he  returned  to  India  invested 
with  this  new  dignity. 

Christianity  was  soon  so  flourishing  on  the  banks  of 
the  Ganges,  that  it  was  thought  necessary  to  institute 
a Primacy  of  India  ; and  the  first  bishop  appointed  to 
this  dignity  was  one  named  John,  Avho,  in  325,  was 
present  at  the  Council  of  Nice,  and  put  his  signature 
to  its  acts.  In  the  following  year,  Frumentius  suc- 
ceeded him  in  the  primacy,  and  Avas  consecrated  at 
Alexandria  by  Athanasius.  He  resided  in  the  penin- 
sula, and  from  that  time  the  Christians  ahvays  had  a 
bishop  who  bore  the  title  of  Primate  of  India. 

The  religion  of  Jesus  Christ  extended  rapidly  in  these 
vast  regions,  and  even  penetrated  to  the  north,  notwith- 
standing all  the  opposition  it  had  to  encounter  from  the 
Brahmins,  and  the  disciples  of  Buddha. 

It  is  AA'ell  known  that  Musseus,  Bishop  of  Aduli,  on 
the  frontiers  of  Abyssinia,  e\'angelised  the  northern 
parts  of  India  in  the  second  half  of  the  fourth  century  ; 
being  associated  in  this  task  Avith  the  famous  Palladius, 
a Goth  of  Galatia. 

They  embarked  Avith  some  merchants  on  the  Red 
Sea,  at  that  time  much  frequented  by  vessels  from 
Ceylon  and  China ; but  Palladius,  whose  temperament 
was  not  very  robust,  could  not  bear  the  excessive  heat 
of  India,  and  AA^as  obliged  to  return  to  his  OAvn  country. 
Bishop  Musieus,  hoAvever,  pursued  his  journey,  and 

D 3 


38  CHRISTIANITY  IN  CHINA,  ETC. 

travelled  in  Lesser  Bucharia  and  China.  These  details 
have  been  preserved  by  St.  Ambrose,  in  his  book  on 
the  customs  of  the  Brahmins,  which  seems  to  have  been 
composed  for  the  instruction  of  this  same  Palladius, 
who  was  for  some  time  the  travelling  companion  of 
Musaeus. 

The  holy  doctor  expresses  himself  thus:  — 

“ The  desire  of  your  mind,  my  dear  Palladius,  which, 
tilled  with  the  love  of  wisdom,  is  always  draAvn  towards 
the  knowledge  of  new  things,  has  induced  us  to  under- 
take a new  and  difficult  work,  that  of  describing  the 
life,  the  manners,  and  the  country  of  the  Brahmins.” 
He  then  commences  his  narrative  thus : — “ Our  brother 
Musajus,  Bishop  of  the  Dolenians,  has  related  to  me, 
that  having  set  forth  some  years  ago  to  visit  the  Brah- 
mins in  India,  he  travelled  over  almost  the  whole 
country  of  the  Seres  (Chinese).  After  having  seen 
a great  number  of  nations  and  countries,  he  arrived  at 
Arianam,  near  the  river  Indus.* 

At  this  time  the  apostle  of  India  was  the  Bishop 
Theophilus,  who  afterwards  rendered  himself  famous 
by  his  adherence  to  the  heresy  of  Arius.  He  was 
a native  of  Diu,  at  the  mouth  of  the  Indus,  a depen- 
dency of  the  kingdom  of  Cambodia,  and  he  was,  when 
very  young,  sent  to  Constantinople,  where  lie  Avent 
through  a course  of  study,  and  afterwards  embraced 
Christianity  and  the  monastic  life. 

As  he  Avas  remarkably  dark  complexioned,  he  was 
called  the  Black  JVlonk ; and  subsequently  being  con- 
secrated bishop,  he  Avas  sent  to  Arabia  to  Avatch  there 

* St.  Ambrose.  “ l)c  Moribiis  Brachmannorum,”  vol.  iv.  p.  1131. 
Giuvres  Completes,  Edition  de  Wigne. 


BISHOPS  THEOPIIILUS  AND  MAllUTHA. 


39 


over  the  interests  of  the  Christian  relij^ion.  Notwith- 
standing the  lively  opposition  which  he  encountered 
from  the  Jews,  who  were  at  that  time  very  numerous  in 
that  country,  lie  succeeded  in  building  tliree  churches, 
one  at  Darfur,  the  capital  of  that  part  of  Arabia ; the 
other  at  Aden,  near  the  straits  of  Babelmandel ; and  the 
third  at  the  entrance  to  the  Gulf  of  Persia,  wliere  was 
lield  a celebrated  annual  fair,  for  the  sale  of  Indian  and 
Chinese  productions.*  After  having  founded  these  va- 
rious churches,  he  returned  to  Din,  his  native  country, 
and  thence  visited  other  parts  of  India,  where  he  re- 
formed many  objectionable  practices  among  the  Chris- 
tians ; such,  for  instance,  as  that  of  consulting  the  pagan 
oracles,  while  professing  faith  in  the  Gospel. 

Unfortunately,  Theophilus  also  sowed  the  seeds  of  the 
Arian  heresy  amongst  these  neophytes,  f 

Marutha,  a Hindoo  by  birth,  was  invested  with  the 
Episcopal  dignity  in  his  own  country  towards  the  end 
of  the  fourth  centur}’.  He  held  the  see  of  Sufferdain  ; 
and  St.  Chrysostom,  in  his  writings  J,  pronounces  an 
eulogium  on  this  excellent  prelate.  In  381,  he  was  pre- 
sent at  the  general  council  of  Constantinople,  and  at 
that  of  Seleucia,  where  he  prepared  twenty-one  canons. 
In  383,  he  was  present  at  the  Synod  of  Sides  in  Parn- 
phylia. 

These  facts,  which  cannot  be  called  in  question,  are  so 
many  proofs,  that  in  the  early  ages  of  the  Church,  the 
evangelical  seed  was  as  fruitful  in  the  East  as  in  the 
AVest.  The  grain  of  mustard  seed  had  become  in  India 


* Philostorge,  vol.  ii.,  No.  6.,  and  1 — 3.  No.  4. 
f Nicephoros  Hist.  Eccl.,  vol.  i.  p.  719. 

J Saint  Chrysost.  Epist.  14.,  ad  Olympiadem. 


40 


CIIEISTIANITY  IN  CHINA,  ETC. 

and  the  surrounding  countries  a great  tree,  and  nu- 
merous populations  had  found  shelter  under  its  branches, 
which  may  very  probably  have  extended  even  to  China, 
since,  according  to  the  testimony  of  St.  Ambrose,  Bishop 
Musasus  had  traversed  almost  all  the  country  of  the 
Seres.” 

The  Chinese  of  that  time  were  less  indifferent  to 
matters  of  religion  than  they  have  been  since,  and  it  is 
scarcely  probable  that  they  should  have  remained  quite 
uninterested  in  the  great  Christian  movement  then 
going  on  in  the  world,  since  they  were  in  frequent  com- 
munication Avith  the  neophytes  of  India,  Persia,  and 
Arabia;  and  that,  moreover,  the  propagators  of  the 
faith  had  no  difficulty  in  obtaining  entrance  into  their 
empire,  as  it  Avas  then  open  to  all  foreigners. 

This  assertion  does  not  appear  to  us  a mere  hypothe- 
sis; for  Arnobius,  Avho  lived  in  the  third  century,  reckons 
the  Chinese  among  the  nations  avIio  had  already  received 
the  Gospel. 

At  a somcAvhat  later  period,  namely  in  585,  under 
Justinian,  the  celebrated  Egyptian  traveller,  Cosmas 
hidicopleustes  (that  is  to  say,  traveller  in  India),  made 
many  journeys  in  those  countries  ; and  he  reports,  in 
his  Avork,  entitled  “ Christian  Topography,”  that  there 
Avere  churches  and  priests,  Avith  a complete  liturgy,  in 
the  island  of  Ceylon,  on  the  coast  of  Malabar,  and  in 
the  north-Avest  of  the  peninsula  of  llindostan.*  This  is 

* Tliese  churches,  j>riests,  and  liturgies  in  the  north  of  India  at 
tliat  remote  period,  form  certainly  a very  striking  fact.  At  the 
present  day  it  is  there  that  the  pomp  of  the  hierarchy  and  liturgy  of 
Buddhism  is  chiefly  displayed  ; but  at  that  time  it  did  not  exist.  If, 
therefore,  there  has  been  any  imitation  in  the  case,  it  is  certainly  not 
Christianity  that  has  been  the  imitator. 


TESTIMONY  OF  COSMAS  INDICOFLEUSTES. 


41 


what  he  says  of  Ceylon  : — “ Tliere  is  in  this  island  a 
church  for  the  Christians  of  Persia,  who  often  pro  to  it. 
It  is  served  hy  a priest  and  a vicar,  who  took  sacred 
orders  in  Persia,  and  it  has  the  complete  ecclesiastical 
liturgy.  As  for  the  natives  of  the  island,  they,  as  well 
as  the  kings  who  rule  it,  are  pagans.  They  have  many 
temples,  and  amongst  others  one  built  on  a hill,  in  which 
there  is  a jewel  of  inestimable  value,  a ruby  of  the  size  of 
a large  fir  cone.  AVhen  the  sun  shines  upon  it,  its  rays 
are  perfectly  dazzling.  Great  numbers  of  vessels  come 
to  this  island,  especially  from  India  and  Ethiopia,  as  well 
as  from  China  and  other  countries  to  the  east ; and  many 
ships  from  Ceylon  also  proceed  to  those  countries.”  * 

Cosmas  Indicopleustes  confesses  that  he  does  not 
knowf  whether  there  are  any  Christians  beyond  Ce}don  ; 
but  that  there  were  such,  even  in  China,  we  shall  soon 
find  the  most  convincing  proofs. 

AVliilst  the  religion  of  Jesus  Christ  was  being  thus 
diffused  over  the  world,  the  spirit  of  evil,  incessantly  la- 
bouring to  delude  mankind,  was  endeavouring  to  mingle 
error  with  the  truth,  and  obscure  by  his  darkness 
the  evangelical  light.  The  Christian  converts  of  St. 
Thomas  did  not  always  preserve  in  its  purity  the  faith 
which  the  apostle  had  preached  to  them.  The  Indians 
had  more  communication  with  Egypt  and  Greece  than 
with  the  city  in  which  Jesus  Christ  has  established  the 
focus  of  his  truth,  and  the  centre  of  his  Church  ; and  by 
degrees  they  began  to  feel  the  ill  effects  of  their  relations 
with  these  unsteady  people  of  the  East,  over  whom  the 
very  spirit  of  schism  and  heresy  seemed  to  hold  sway. 
Nestorianism  had  taken  firm  root  in  Persia,  whose  nu- 

* Cosmas  Indicopleustes  in  the  “Voyages  de  Thevenot,”  p.  20. 

I An  ulterius  etiam  ignore.  “ Topographia  Christ.”  vol.  iii. 


42 


CHRISTIANITY  IN  CHINA,  ETC. 


merous  churches  were  governed  by  very  enlightened, 
though  heretical  ecclesiastics,  and  who,  moreover,  de- 
spatched missionaries  of  their  doctrines  to  Ceylon,  India, 
and  even  the  Chinese  empire,  where  they  greatly  cor- 
rupted those  of  true  Christianity. 

From  the  monument  of  Si-gnan-Fou,  of  which  we 
sliall  presently  speak,  some  authors  have  concluded  that 
Christianity  was  first  carried  to  China  by  the  Nestorians. 
But  this  appears  to  us  extremely  doubtful ; for,  leaving 
out  of  the  question  for  the  moment  the  opinions  of  those 
who  have  distinctly  affirmed  that  the  Chinese  were  first 
evangelised  by  St.  Thomas  or  his  disciples,  we  have  the 
most  authentic  testimony  that  the  first  propagation  of 
the  faith  in  Upper  Asia  was  by  orthodox  Catholics,  un- 
touched by  any  taint  of  heresy.  Ebedjesus,  a Syrian 
writer,  much  versed  in  the  Christian  antiquities  of  the 
East,  expresses  himself  thus  in  his  Canonical  Epitome:  — 
“ The  Cat/ioUcos  Saliba-Zacha  founded  the  metropolitan 
sees  of  Ueria  (in  Khorassan),  of  Samarcand,  and  of 
China,  though  some  have  affirmed  that  they  were  insti- 
tuted by  Achaeus  and  Silas.”  * Thus,  according  to 
Ebedjesus,  many  have  thought  that  Acha3us  and  Silas 
established  the  metropolitan  sees  of  China.  Now 
Achaeus,  the  Archbishop  of  Seleucia,  was  at  the  head  of 
the  orthodox  Chaldean  Christians,  from  411  to  415; 
Silas  was  patriarch  of  the  Nestorians  from  503  to  520  ; 
and  Saliba-Zacha  held  the  same  see  from  714  to  728. 

If,  therefore,  it  should  be  admitted,  in  contradiction 
to  the  opinion  of  many,  that  the  metropolitan  see  of 
China,  was  established  by  Saliba-Zacha,  it  only  appears 
more  certain  that  the  Chinese  must  have  been  converted 


* “Ebe<1jcsus  Sobcnsis  in  Epitome  Canonuin,”  par.  8.  cap.  15. 


PROOF  FURNISHED  BY  ASSEMANI. 


43 


to  Christianity  long  before  the  time  of  this  Nestorian 
patriarch.  How,  in  fact,  could  a metropolitan  sec  be 
created  in  a country,  in  which  Christianity  liad  not 
made  considerable  progress,  and  in  which  there  were 
not  already  several  episcopal  sees  ? The  creation  of  a 
metropolitan  supposes  a flourishing  church  already  esta- 
blished ; and  this  could  not  be  till  after  a considerable 
lapse  of  time.  But  if  we  suppose,  with  tlie  authors 
referred  to  by  Ebedjesus,  that  the  metropolitan  see  of 
China  was  founded  by  Achmus,  Archbishop  of  Seleucia, 
towards  the  year  411,  we  are  fully  justified  in  giving 
credit  to  the  tradition  which  dates  the  propagation  of 
the  Christian  faith  in  China  from  the  time  of  the 
Apostles  themselves ; and  it  is  not  surprising  that  Ar- 
nobius,  who  lived  in  the  third  century,  should  have 
counted  the  Seres  or  Chinese  amongst  the  nations  who, 
in  his  time,  had  received  the  Gospel. 

One  of  the  most  conclusive  arguments,  however, 
which  tend  to  prove  the  antiquity  of  Christianity  in 
China,  has  been  furnished  by  Assemani,  in  his  very 
erudite  work.*  This  learned  Orientalist  quotes  from 
Amrus  the  list  of  metropolitans  subject  to  the  Patriarch 
of  Seleucia,  and  in  this  catalogue  the  metropolitan  see 
of  China  is  reckoned  with  that  of  India.f 

It  may,  therefore,  be  inferred  that  the  two  were 
established  about  the  same  time,  for  Ebedjesus  says 
expressly,  “ The  primacy  of  the  sees  is  determined  by 
the  priority  of  time,  in  which  the  patriarchs  lived  who 
founded  them.”  | Kow  the  proofs  of  the  antiquity  of 
Christianity  in  India  rest  on  the  most  solid  foundation. 

* Assem.  vol.  ii.  p.  413.1 

t China  occupies  the  thirteenth  place,  and  India  the  fourteenth. 

f Assem.  vol.  iii.  p.  346. 


44  CHEISTIANITY  IN  CHINA,  ETC. 

We  have  seen  that  the  fact  of  the  Apostleship  of  St. 
Thomas  in  Upper  Asia  is  supported  by  the  constant 
and  unvarying  tradition  of  the  Church;  by  the  testi- 
mony of  Greek,  Latin,  and  Syriac  writers ; by  the 
most  ancient  liturgies ; and  by  the  most  authentic 
archseological  monuments*;  and  the  propagation  of  the 
Christian  faith  in  China  bears  an  equal  character  of 
antiquity,  since,  according  to  the  catalogue  of  Amrus, 
cited  in  the  Bibliotheque  Orientale,  by  the  learned  Asse- 
mani,  the  metropolitan  see  of  China  is  placed  on  a level 
with  that  of  India. 

It  has  seemed  to  us  important  to  dwell  on  these 
proofs  of  the  introduction  of  Christianity  into  China 
during  the  first  ages  of  the  Church,  because,  if  it  is  de- 
monstrated that  the  Gospel  was  known  in  those  countries 
before  the  seventh  century,  the  possible  authenticity  of 
the  monument  of  Si-gnan-Fou,  into  wliich  we  are  now 
about  to  inquire,  may  be  admitted  d pnori. 


* “ Memoire  de  M.  Reinaud,”  p.  95. 


45 


CHAP.  II. 

DISCOVERY  OP  THE  FAMODS  INSCRIPTION  OF  SI-C.NAN-FOU.  — TRANS- 
LATION OF  Tins  INSCRIPTION. STATE  OF  THE  CHINESE  EMPIRE 

AT  THE  EPOCH  OF  THE  ERECTION  OF  THIS  MONCMENT.  INFLUX 

OF  FOREIGNERS  INTO  CHINA  UNDER  THE  DYNASTY  OF  THANG.  

CRITICAL  STUDY  OF  THE  INSCRIPTION  OF  SI-GNAN-FOU. NATIVE 

COUNTRY  OF  OLOPEN  AND  OTHER  MISSIONARIES  TO  CHINA  IN  THE 
SEVENTH  CENTURY.  — SYRIAC  CHARACTERS. — NESTORIAN  DOCTRINE. 

OBJECTIONS  OF  VOLTAIRE  AND  MILNE  TO  THE  AUTHENTICITY  OF 

THE  INSCRIPTION. REFUTATION  OF  THEM THE  AUTHENTICITY 

OF  THE  MONUMENT  PROVED  BY  CHINESE  WRITERS. ANCIENT 

AND  MODERN  BOOKS.  — SIMPLE  FAITH  OF  THE  MISSIONARIES.  — 
INFERENCE. 

In  1625,  some  Chinese  workmen,  engaged  in  digging  a 
foundation  for  a house,  outside  the  walls  of  the  city  of 
Si-gnan-Fou,  the  capital  of  the  province  of  Chen-Si, 
found,  buried  in  the  earth,  a large  monumental  stone, 
resembling  those  which  the  Chinese  are  in  the  habit  of 
raising  to  preserve  to  posterity  the  remembrance  of  re- 
markable events  and  illustrious  men.  It  was  a dark- 
coloured  marble  tablet,  ten  feet  high  and  five  broad, 
and  bearing  on  one  side  an  inscription  in  ancient 
Chinese,  and  also  some  other  characters  quite  unknown 
in  China.  The  discovery  excited  much  attention  among 
the  mandarins  and  the  population  of  the  country.  The 
stone  was  publicly  exhibited,  and  visited  by  crowds  of 
curious  persons ; and  amongst  others,  some  Jesuit 
missionaries,  who  were  at  that  time  scattered  about 
China,  in  various  missions,  went  to  examine  it.  The 
first  who  saw  it  was  Father  Alvares  Seinedo ; then 


46 


CHEISTIANITY  IN  CHINA,  ETC. 


came  Martin  Martini,  author  of  the  Chinese  Atlas,  and 
Michael  Boym,  a Pole,  who,  with  the  assistance  of  a 
Chinese  man  of  letters,  undertook  the  interpretation  of 
the  inscription. 

At  the  news  of  this  curious  discovery,  the  government 
of  Pekin  sent  to  demand  a copy  of  the  inscription,  and 
the  Emperor  gave  orders  that  the  original  should  be 
placed  in  a celebrated  pagoda,  about  a quarter  of  a 
league  from  Si-gnan-Fou,  where,  doubtless,  it  may  still 
be  found.* 

Several  exact  tracings  from  the  stone  were  sent  to 
Europe  by  the  Jesuits  who  saw  it.  The  libi*ary  of 
their  house  at  Rome  had  one  of  the  first,  and  it  attracted 
numerous  visitors;  subsequently,  anotlier  authentic 
copy,  of  the  dimensions  of  the  tablet,  was  sent  to  Paris, 
and  deposited  at  the  library  in  the  Rue  Richelieu,  where 
it  may  still  be  seen  in  the  Gallery  of  j\lSS. 

This  monument,  discovered  by  cliance  amidst  rubbish, 
in  the  environs  of  an  ancient  capital  of  the  Chinese 
Empire,  excited  a great  sensation  ; for,  on  examining 
the  stone,  and  endeavouring  to  interpret  the  inscription, 
it  was,  with  surprise,  discovered  that  the  Christian 
religion  had  had  numerous  ai)OStles  in  China,  at  the 
beginning  of  the  seventh  ccntuiy,  and  that  it  had  for 
a long  time  flourished  there.  The  strange  characters 
proved  to  be  tliose  called  estmnghMos,  which  were  in  use 
among  the  ancient  itihabitants  of  Syria,  and  will  be 
found  in  most  Syriac  manuscripts  of  earlier  date  than 
the  eighth  century. f 

* During  our  residence  at  Pekin,  several  Cliinese  friends  assured 
us  tliat  they  liad  seen  the  inscription  in  the  above-mentioned  pagoda. 

f It  was  employed  cliiefly  for  inscriptions,  and  resembled  tlie 
ancient  Arab  character  called  Rufic. 


MONUMENT  OF  SI-GNAN-FOU. 


47 


People  had  been  accustomed  liitherto  to  regard  China 
as  having  been,  up  to  a recent  period,  kept  entirely 
apart  from  all  contact  with  the  nations  of  tlie  West ; 
wlien,  in  1583,  Fatlier  Picci  announced  in  that  country 
the  glad  tidings  of  the  Gospel,  it  was  imagined  that  the 
name  of  Jesus  was  then  pronounced  for  the  first  time  in 
that  sequestered  land.  No  little  astonishment,  therefore, 
was  created,  M'hen  a voice  from  antiquity,  issuing  thus 
from  the  bowels  of  the  earth,  proclaimed  that  Christi- 
anity had  been  preached  from  the  beginning  among  the 
remotest  nations ; that  even  for  the  Chinese  the  Day- 
spring from  on  high  had  shone  forth  ; and  that  if  they 
were  still  in  darkness,  it  was  not  because  Providence 
never  atforded  them  an  opportunity  of  seeing  the  light. 

It  is  stated  on  the  monumental  stone  in  question, 
that  a religious  man,  named  Olopen,  a man  of  eminent 
virtue,  came,  in  635,  from  Ta-Thsin  (the  Roman  Em- 
pire) to  Si-gnan-Fou.  The  Emperor  sent  his  officers 
to  meet  him  in  the  western  suburb  of  the  city,  had  him 
brought  to  the  palace,  and  ordered  him  to  translate  the 
sacred  books  that  he  had  brought  with  him.  These 
books  having  been  examined,  the  Emperor  pronounced 
the  doctrine  they  contained  good,  and  permitted  its 
publication.  The  decree  issued  to  this  effect  is  cited 
in  the  inscription.  It  is  therein  asserted,  to  the  honour 
of  the  doctrine  taught  by  Olopen,  that  under  the  dynasty 
of  Tcheou,  the  law  of  truth  was  eclipsed  in  China,  and 
having  been  carried  towards  the  West  by  Lao-Tze,  has 
now  returned  to  its  primitive  source,  to  increase  the 
splendour  of  the  reigning  dynasty.  This  doctrine 
proclaims,  that  Aloho  (that  is,  God,  in  the  Syriac 
language)  created  the  heavens  and  the  earth  ; and  that 
Satan,  having  seduced  the  first  man,  God  sent  the 


48  CHRISTIANITY  IN  CHINA,  ETC. 

Messiah  to  deliver  the  human  race  from  the  original 
sin ; that  the  Messiah  was  born  of  a virgin,  in  the 
country  of  Ta-Thsin,  and  that  the  Persians  went  to 
adore  him,  in  order  that  the  law  and  the  prediction 
might  be  accomplished. 

The  Syriac  characters,  which  form  ninety  lines, 
contain  the  names  of  the  Syrian  priests  who  came  to 
China  in  the  suite  of  Olopen. 

This  is  a brief  summary  of  the  inscription  of  Si- 
gnan-Fou  ; but  as  it  is  our  purpose  to  collect  all  the 
documents  relating  to  the  introduction  and  propagation 
of  Christianity  in  High  Asia,  we  will  give  a complete 
translation  of  this  curious  monument,  which,  at  the 
epoch  of  its  discovery,  excited  the  most  passionate 
controversies.  We  trust  that  our  translation  will  be 
found  as  faithful  as  the  extreme  conciseness  of  the 
Chinese  language  will  permit.  Whilst  working  at  it, 
Ave  have  had  before  us  the  Chinese  text,  preserved  in 
the  Imperial  Library,  and  Ave  ha\'e  been  further  aided 
by  various  translations  already  made. 

The  preamble  of  the  inscription  is  surmounted  by 
the  figure  of  a cross,  cut  in  the  stone,  resembling  that 
used  by  the  Knights  of  ]\ralta,  and  also  that  found  in 
the  tomb  of  St.  Thomas,  in  India. 


Monument  of  the  great  propagation  of  the  Litmindus  Doctrine 
in  the  Central  Dmpire  composed  by  Khing-Tsing, 
a devout  man  of  the  temple  of  Ta-  Thsin. 

“ 1.  There  has  always  been  one  only  true  Cause,  essentially  the 
first,  and  without  beginning,  supremely  intelligent  and  immaterial  ; 
essentially  the  last,  and  uniting  all  perfections.  He  placed  the  poles 
of  the  lieavcns,  and  created  all  beings;  marvellously  holy;  he  is  the 


TRANSLATION  OF  THE  INSCRII’TION. 


49 


source  of  all  perfection.  This  admirable  being,  is  he  not  the  Tri- 
une, the  true  Lord  without  beginning,  Oloho?* * * § 

“ He  divided  the  world  by  a cross  into  four  parts.  After  having 
decomposed  the  primordial  air,  he  gave  birth  to  the  two  elements,  f 
“ Chaos  was  transformed,  and  then  the  sun  and  the  moon  ap- 
peared. He  made  the  sun  and  the  moon  move|  to  produce  day  and 
night.  He  elaborated  and  perfected  the  ten  thousand  things  §;  but 
in  creating  the  first  man,  he  endowed  him  with  perfect  interior  har- 
mony. He  enjoined  him  to  watch  over  the  sea  of  his  desires.  His 
nature  was  without  vice,  and  without  error  ; his  heart,  pure  and 
simple,  was  originally  without  disorderly  appetites. 

“ 2.  But  Sa-Than  propagated  lies,  and  stained  by  his  malice  that 
which  had  been  pure  and  holy.  ||  He  proclaimed,  as  a truth,  the 
equality  of  greatness,  and  upset  all  ideas.  Tliis  is  why  three 
hundred  and  sixty-five  sects^,  lending  each  other  a mutual  support, 
formed  a long  chain,  and  wove,  so  to  speak,  a net  of  law.  Some  put 
the  creature  in  tlie  place  of  the  Eternal,  others  denied  the  existence 
of  beings,  and  destroyed  the  two  principles.  Others  instituted 
prayers  and  sacrifices  to  obtain  good  fortune;  others  proclaimed 
their  own  sanctity,  to  deceive  mankind.  The  minds  of  men  laboured, 
and  were  filled  with  anxiety  ; aspirations  towards  the  supreme  good 
were  trampled  down  ; thus  perpetually  floating  about,  they  attained 
to  nothing,  and  all  went  from  bad  to  worse.**  The  darkness  tbick- 


* This  name,  foreign  to  the  Chinese  language,  is  evidently  a 
translation  of  Eloha,  the  true  name  of  God  in  Syriac. 

t The  Yn  and  the  Yang,  which  play  sa  great  a part  among 
Chinese  philosophers. 

J Modern  astronomy  has  shown  that  it  is  the  movement  of  the 
sun,  which  draws  after  it  that  of  the  earth.  It  would  be  curious  if 
this  fact  were  known  to  the  author  of  the  inscription. 

§ JYan-ou,  ten  thousand  things,  is  the  Chinese  expression  for  the 
totality  of  created  beings. 

II  This  expression  is  obscure,  but  it  seems  to  us  that  it  is  meant  to 
indicate  the  Indian  and  Chinese  pantheism. 

^ This  number,  which  corresponds  with  the  days  of  the  year,  ex- 
presses, according  to  the  genius  of  the  Chinese  language,  a great 
multitude,  an  uninterrupted  series. 

**  Literally,  the  boiled  meat  turned  to  roast. 


VOL.  I. 


E 


50 


CHEISTIANITY  IN  CHINA,  ETC. 

ened,  men  lost  their  sight,  and  for  a long  time  they  wandered  without 
being  able  to  find  it  again. 

“ 3.  Then  our  Tri-une  God  communicated  his  substance  to  the 
very  venerable  Mi-chi-ho  (Messiah),  w'ho,  veiling  his  true  majesty, 
appeared  in  the  world  in  the  likeness  of  a man.  The  celestial  spirits 
manifested  their  joy,  and  a Virgin  brought  forth  the  Saint  in  Ta- 
Thsin.  The  most  splendid  constellations  announced  this  happy 
event ; the  Persians  saw  the  splendour,  and  ran  to  pay  tribute.  He 
fulfilled  what  was  said  of  old  by  the  twenty -four  saints*;  he  orga- 
nised, by  his  precepts,  both  families  and  kingdoms  ; he  instituted  the 
new  religion,  according  to  the  pure  notion  of  the  Trinity  in  Unity ; 
he  regulated  conscience  by  true  faith ; he  signified  to  the  world  the 
eight  commandments,  and  purged  humanity  from  its  pollutions,  by 
opening  the  door  to  the  three  virtues.  He  difi'used  life  and  extin- 
guished death  ; he  suspended  the  luminous  sun  to  destroy  the  dwell- 
ing of  darkness,  and  then  the  lies  of  demons  passed  away.  He 
directed  the  bark  of  mercy  towards  the  palace  of  light,  and  all 
creatures  endowed  with  intelligence  have  been  succoured.  After 
having  consummated  this  act  of  power,  he  rose  at  mid-day  towards 
the  Truth.  Twenty-seven  books  have  been  left.j'  He  has  enlarged 
the  springs  of  mercy,  that  men  might  be  converted.  The  baptism 
by  water  and  by  the  Spirit,  is  a law  that  purifies  the  soul  and  beauti- 
fies the  exterior.  Tlie  sign  of  the  cross  unites  the  four  quarters  of 
the  world,  and  restores  the  harmony  that  had  been  destroyed.  By 
striking  upon  a piece  of  woodj,  we  make  the  voice  of  charity  and 
mercy  resound  ; by  sacrificing  towards  tho  East,  we  indicate  the  way 
of  life  and  glory. 

“ Our  ministers  allow  their  beards  to  grow,  to  show  that  they  arc 
devoted  to  their  neighbours.  Tlie  tonsure  that  they  wear  at  the  top 


* An  allusion  to  the  four  great  prophets,  and  the  twelve  lesser 
ones,  by  adding  to  whom  Abraliam,  Isaac,  .Jacob,  Job,  Moses, 
Samuel,  David,  and  John  the  Baptist,  they  make  twbnty-four. 

I Namely,  the  four  Gospels,  the  Acts  of  the  Apostles,  fourteen 
Epistles  of  St.  Paul,  three  of  St.  Jolm,  one  of  St.  James,  two  of 
St.  Peter,  one  of  St.  Jude,  and  the  Apocalypse. 

J It  is  customary  in  Cliina  in  the  pagodas  and  monasteries  to 
strike  either  on  a bell  or  a piece  of  bamboo,  to  call  tlie  devout  to 
prayer. 


TRANSLATION  OF  THE  INSCRIPTION. 


51 


of  their  heads  indicates  that  they  have  renounced  worldly  desires. 
In  giving  liberty  to  slaves,  we  become  a link  between  the  powerful 
and  the  weak.  We  do  not  accumulate  riches,  and  we  share  with  the 
poor  that  which  we  possess.  Fasting  strengthens  the  intellectual 
powers,  abstinence  and  moderation  preserve  health.  We  worship 
seven  times  a day,  and  by  our  prayers  we  aid  the  living  and  the 
dead.  On  the  seventh  day  we  offer  sacrifice,  after  having  purified 
our  hearts,  and  received  absolution  for  our  sins.  This  religion,  so 
perfect  and  so  excellent,  is  difficult  to  name,  but  it  enlightens  dark- 
ness by  its  brilliant  precepts.  It  is  called  the  Luminous  Religion.* 

“ 5.  Learning  alone  without  sanctity  has  no  grandeur ; sanctity 
w'ithout  learning  makes  no  progress.  When  learning  and  sanctity 
proceed  harmoniously,  the  universe  is  adorned  and  resplendent. 

“The  Emperor  Tai-Tsoungf  illustrated  the  empire.  lie  opened 
the  revolution,  and  governed  men  in  holiness.  In  his  time  there  was 
a man  of  high  virtue  named  Olopen,  who  came  from  the  kingdom  of 
Ta-Thsin.  Directed  by  the  blue  clouds,  he  bore  the  Scriptures  of 
the  true  doctrine ; he  observed  the  rules  of  the  winds,  and  traversed 
difficult  and  perilous  countries. 

“ In  the  ninth  year  of  Tching-Kouan  (6.36),  he  arrived  at  Tchang- 
ngan.J  The  emperor  ordered  Fang-hi-wen-Ling,  first  minister  of 
the  empire,  to  go  with  a great  train  of  attendants  to  the  western 
suburb,  to  meet  the  stranger,  and  bring  him  to  the  palace.  He  had 
the  Holy  Scriptures  translated  in  the  imperial  library.  The  court 


* King-Khiao  means,  literally,  luminous  religion.  A Russian 
scholar,  who  has  made  a rather  inaccurate  translation  of  the  above 
inscription,  has  rendered  these  two  Chinese  characters  most  erro- 
neously as  orthodox  religion. 

f Tai-Tsoung  was  only  twenty-three  years  of  age  when  he  sub- 
jugated the  empire.  He  was  proclaimed  Emperor  in  627,  and  was 
remarkable  for  his  philosophical  toleration,  and  his  numerous  rela- 
tions with  foreigners.  The  reception  he  gave  to  Olopen  is,  therefore, 
not  at  all  surprising.  In  629,  he  had  subjugated  all  the  Tartar  kings, 
who  with  common  consent  conferred  on  him  the  title  of  Celestial 
Emperor.  He  died,  A.  d.  649,  at  the  age  of  45,  after  having  reigned 
22  years. 

J The  name  borne  at  that  time  by  Si-ngan-Fou,  at  present  capital 
of  the  province  of  Chen-Si.  It  was  at  that  time  the  capital  of  the 
empire,  and  the  residence  of  the  court. 

E 2 


52  CHEISTIANITY  IN  CHINA,  ETC. 

listened  to  the  doctrine,  meditated  on  it  profoundly,  and  understood 
the  great  unity  of  truth.  A special  edict  was  promulgated  for  its 
publication  and  diffusion. 

“ In  the  twelfth  year  of  Tching-Kouan  in  the  seventh  moon, 
during  the  Autumn,  the  new  edict  was  promulgated  in  these  terms: — 

“ ‘ The  doctrine  has  no  fixed  name,  the  holy  has  no  determinate 
substance;  it  institutes  religions  suitable  to  various  countries,  and 
carries  men  in  crowds  in  its  track.* * * §  Olopen,  a man  of  Ta-  T/isin,  and 
of  a lofty  virtue,  bearing  Scriptures  and  images,  has  come  to  offer 
them  in  the  Supreme  Court.  After  a minute  examination  of  the 
spirit  of  this  religion,  it  has  been  found  to  be  excellent,  mysterious, 
and  pacific.  The  contemplation  of  its  radical  principle  gives  birth 
to  perfection,  and  fixes  the  will.  It  is  exempt  from  verbosity  ; it 
considers  only  good  results.  It  is  useful  to  men,  and  consequently 
ought  to  be  published  under  the  whole  extent  of  the  heavens.  1^ 
therefore,  command  the  magistrates  to  have  a Ta-Thsin  temple  con- 
structed in  the  quarter  named  I-ning  f of  the  imperial  city,  and 
twenty-one  religious  men  shall  be  installed  therein.’ 

“ The  virtue  of  the  venerable  dynasty  of  Tcheou  was  extinct ; the 
Blue  Chariot  had  passed  to  the  West.J  I'he  wisdom  of  the  dynasty 
of  Thang  having  shone  forth,  a luminous  ray  has  penetrated  to  the 
East.  The  magistrates  have  received  orders,  and  a genuine  writing 
of  the  sovereign  has  been  traced  on  the  w'all  of  the  temple.  A Ce- 
lestial beauty,  with  splendid  colours,  has  made  the  Luminous  Gatef 
to  shine.  This  sacred  testimony  of  the  Emperor  has  been  a source 
of  felicity  ; it  will  eternally  lighten  the  universe. 


* These  words  show  clearly  that  the  Emperor  Tai-Tsoung  tole- 
rated all  religions,  and  was  consequently  likely  to  give  a favourable 
reception  to  the  Christian. 

f That  is  to  say,  the  quarter  “ of  Justice  and  Mercy.” 

I Lao-Kiun,  or  Lao-tse,  a celebrated  Chinese  philosopher,  tho 
contemporary  of  Confucius,  and  author  of  “the  Tao-Te-King,” — the 
book  of  Virtue  and  Reason,  — translated  into  French  by  M.  Stanislas 
Julien.  He  was  the  founder  of  the  sect  of  Doctors  of  Reasons.  (See 
“ Chinese  Empire,”  ch.  xi.). 

§ J/ew(gate)  is  often  used  in  Chinese  to  designate  a religion. 
Thus,  Kimj-Mcn,  the  I.uminous  Gate,  is  the  synonyme  of  Luminous 
Religion,  and  in  the  monument  of  Si-ngan-Fou,  is  used  for  Chris- 
tianity. 


TRANSLATION  OF  THE  INSCRIPTION. 


53 


“6.  According  to  the  geographical  monuments  of  the  'Western 
countries,  and  the  liistoriographers  of  the  dynasties  Ilan  and  Wei, 
the  kingdom  of  Ta-Thsin  embraces  on  the  south  the  Sea  of  Coral* * * §  ; 
on  the  north  it  is  bounded  by  mountains  of  precious  stones  ; to  the 
west  it  looks  to  the  country  of  the  Immortals,  and  the  Forest  of 
Flowers  ; towards  the  east  it  receives  the  perpetual  winds,  and  sweet 
waters.  Its  soil  produces  the  linen  that  is  washed  with  fire 
(Asbestos),  vivifying  perfumes,  carbuncles,  and  the  precious  stones 
that  shine  in  the  night.  Its  people  practise  neither  theft  nor  assas- 
sinations ; they  enjoy  a happy  peace.  If  a law  is  not  lumuwus 
(Christian),  it  is  not  observed.  No  one  is  ever  called  to  power  who 
is  not  virtuous.  The  country  is  of  vast  extent,  and  articles  of 
lu.xury  are  seen  in  every  part  of  it. 

“ 7.  The  great  Emperor  Kao-Tsoung  f followed  respectfully  in 
the  footsteps  of  his  ancestors.  lie  fertilised  the  Truth,  conferred 
splendour  on  it,  and  raised  luminous  temples  in  all  the  provinces, 
lie  heaped  new  titles  on  Olopen,  and  appointed  him  Guardian  of  the 
Empire,  and  Lord  of  the  Great  Law.  The  law  was  thus  propagated 
along  the  Ten  Roads.  | The  empire  thus  received  fruitful  germs  of 
felicity  ; the  temples  filled  a hundred  cities,  and  the  Families  were 
enriched  with  admirable  happiness. 

“8.  In  the  years  Chen-Li  §,  the  children  of  C^e  (the  Buddhists) 
resorted  to  violence,  and  spread  their  calumnies,  even  as  far  as  the 
Eastern  Tcheou.  Towards  the  end  of  the  year  Sien-Tien  (713), 
some  men  of  letters,  of  a low  class,  dared  to  spread  their  jests  and 
sarcasms  (against  religion)  in  Western  Hao. 

“ At  this  time  Jo-han  (John),  the  chief  of  the  devout  men,  Ki-Li, 


* Probably  the  Red  Sea. 

j-  lie  succeeded  his  father,  Tai-Tsoung,  in  650.  History  has  re- 
proached him  with  feebleness  of  character,  and  with  having  allowed 
his  wife,  the  famous  Ou-Heou,  to  govern  him. 

$ In  627,  Tai-Tsoung  divided  the  empire  into  ten  provinces, 
which  he  named  Tao,  or  Way. 

§ Those  of  the  reign  of  the  famous  Empress  Ou-Heou,  who  filled 
the  imperial  throne  for  forty  years.  The  life  of  this  monstrous 
woman,  though  she  was  remarkable  for  ability  and  genius,  was 
stained  by  the  most  unheard-of  cruelty  and  debauchery.  It  is  not, 
therefore,  surprising  that  in  her  reign  the  Christians  were  perse- 
cuted. 


54  CIIEISTIANITY  ]N  CHINA,  ETC. 

a person  of  great  virtue,  and  Kouei-Siou  of  Kin-Fan,  all  illustrious 
religious  men,  united  their  efforts  to  restore  the  fallen  law,  and  re- 
unite the  broken  ties.  Then  Tsoung,  an  emperor  of  sublime  wisdom, 
ordered  the  five  kings,  Ning-Kouo,  to  repair  to  the  temple  of  felicity, 
and  firmly  raise  its  altar.  The  beam  of  the  law,  which  had  been 
bent,  was  again  straightened,  and  the  stone  of  the  doctrine  was  re- 
stored to  the  perpendicular. 

“ At  the  commencement  of  the  years  Tien-Pao  (747),  he  ordered 
Kao-Ly-Siu,  the  generalissimo  of  his  armies,  to  take  the  venerable 
images  of  the  five  saints,  place  them  in  the  temple,  and  offer  a hun- 
dred pieces  of  silk  as  a sign  of  joy  and  gladness.  Thus  we  were 
able  to  seize  the  bow,  the  sword,  and  the  moustaches  of  the  Dragon  *, 
although  he  was  far  off.  The  beams  of  the  sun  shed  a great  light  on 
their  celestial  countenances. 

“ 10.  In  the  third  year  of  Tching-Kouan  (744),  there  was  a reli- 
gious man  of  the  kingdom  of  Ta-Thsin  named  Ki-Ho,  who,  directing 
his  course  by  the  stars,  travelled  for  the  conversion  of  men.  Having 
contemplated  the  sun,  he  came  to  render  homage  to  the  emperor. 

“ The  emperor  ordered  the  devout  Lo-hou,  the  devout  Pou-Loung, 
and  others,  to  the  number  of  seven,  to  devote  themselves,  along  with 
the  virtuous  Ki-IIo,  to  the  practice  of  perfection  in  the  temple  of 
Iling-Khing.  Then  the  celestial  emperor  himself  wrote  a tablet 
for  the  temple.  The  writing  of  the  Dragon  appeared  on  the  front ; 
gorgeous  ornaments  glittered  on  every  part,  vermilion  clouds  shone 
from  afar,  they  rose,  and  rivalled  in  splendour  those  of  the  sun.  The 
imperial  favours  are  like  the  summits  of  the  southern  mountains, 
they  equal  in  depth  the  Eastern  Ocean. 

“ Reason  can  do  all  things;  that  which  is  possible  can  be  named; 
the  saint  does  everything,  and  what  he  does  may  be  made  public. 

“ Sou-Tsoung,  the  illustrious  and  brilliant  emperor,  erected  at 
Ling-ou  and  other  towns,  five  in  all,  lumiuotis  temples.  The  primi- 
tive good  was  thus  strengthened,  and  felicity  flourished.  Joyous  so- 


* This  is  an  allusion  to  a Chinese  fable,  according  to  which  the 
Emperor  Iloang-ti  was  carried  to  Heaven,  along  w'ith  seventy  other 
persons,  by  a great  Dragon.  Those  who  were  only  able  to  catch  at 
his  moustaches,  were  shaken  off,  and  throw'n  back  on  the  ground. 
It  is  still  the  custom,  when  an  emperor  dies,  to  say,  the  Dragon  has 
ascended  to  Heaven. 


TRANSLATION  OF  THE  INSCRIPTION. 


55 


Icmnities  were  inaugurated,  and  the  empire  entered  on  a wide  course 
of  prosperity. 

“11.  Tai-Tsoung  (764),  a lettered  and  a warlike  emperor,  propa- 
gated the  holy  revolution.  He  sought  for  peace  and  tranquillity. 
Every  year,  at  the  hour  of  the  Nativity  (Christmas),  he  burnt  celes- 
tial perfumes  in  remembrance  of  the  divine  benefit ; he  prepared  im- 
perial feasts,  to  honour  the  luminous  (Christian)  multitude. 

“ Heaven  is  certainly  the  source  of  whatever  is  fine  and  useful.  It 
can  then  create  and  preserve  all  things.  The  saint,  by  assimilating 
this  celestial  virtue  to  himself,  may  then  elevate  and  sanctify  the 
nations. 

“ 12.  Our  emperor,  the  friend  of  moderation,  a holy  man  and  a 
seer,  a man  of  letters  and  a warrior,  has  proclaimed  eight  ordonnances, 
in  order  to  bring  virtuous  men  into  office,  and  drive  away  the  wicked. 
He  has  instituted  nine  rules  for  the  propagation  of  the  doctrine. 
Thus,  mysterious  reason  is  regenerating  the  empire ; let  us  pray  the 
Lord  for  him  without  blushing.  He  has  attained,  too,  to  the  summit 
of  power,  and  he  is  always  indulgent,  the  friend  of  peace,  and  full  of 
mercy.  He  is  helpful  to  all,  scattering  his  liberalities  among  the 
multitude.  Such  is  the  true  way,  such  is  the  ladder  of  the  holy  doc- 
trine. If  the  rains  and  the  winds  arrive  in  due  time,  if  the  sky  is 
calm  and  serene,  if  men  are  well  governed,  and  the  affairs  of  the 
empire  in  good  condition,  if  the  living  enjoy  abundance,  and  the  dead 
sweet  repose,  if  success  accompanies  our  enterprises,  as  voice  does 
persuasion,  if  our  thoughts  are  pure,  and  our  actions  holy,  all 
that  is  due  to  the  merit  and  the  practice  of  our  luminous  power. 

“ 13.  The  devout  Y-Sou,  sub-governor  of  the  province  of  So-Fan, 
and  inspector  of  the  interior  of  the  palace,  has  been  honoured  with  a 
blue  tunic.  He  is  charitable  and  peaceful,  desirous  of  doing  good  to 
his  neighbour,  and  a zealous  propagator  of  the  law.  He  came  from 
very  far  off,  from  AVang-che-Tchen,  to  Tchoung-hin  ; he  surpasses 
three  generations  by  his  virtues,  he  has  acquired  perfection  in  tlie  arts 
and  sciences ; in  the  beginning,  he  filled  an  office  in  the  vermilion 
palace.* 

“ Kouo-tsof,  first  minister  of  state,  governor  of  the  town  of 


* The  imperial  court. 

f Kouo-tso  was  the  most  illustrious  man  of  the  dynasty  of  Thang, 
either  in  affairs  of  peace  or  war.  He  several  times  replaced  on  their 

E 4 


56  CHRISTIANITY  IN  CHINA,  ETC. 

Fen-Yang,  was  at  first  charged  with  military  affairs  in  Lo-Fan, 
The  emperor  Sou-Tsoung  wished  that  he  should  accompany  him  in 
a distant  expedition,  and  though  he  was  admitted  familiarly  into  the 
imperial  tent,  he  behaved  as  if  he  had  been  nothing  more  than 
a simple  soldier.  He  was,  nevertheless,  the  teeth  and  the  claws 
of  the  empire,  the  eyes  and  the  ears  of  the  army.  He  distributed  to 
others  his  pay  and  his  presents,  and  did  not  know  how  to  accumulate 
riches  in  his  house.  He  offered  vases  of  glass,  and  gilded  carpets  ; 
he  restored  the  ancient  temples,  and  enlarged  the  Palace  of  the  Law. 
He  raised  roofs  and  porticoes,  and  embellished  edifices  in  such  a man- 
ner that  they  were  like  pheasants  spreading  their  wings  to  fiy.  He 
rendered  perpetual  service  to  the  Luminous  Gate *  * ; he  distributed 
alms  generously;  every  year  he  assembled  the  religious  and  faithful 
from  the  four  temples  ; he  served  them  with  zeal,  he  provided  them 
with  suitable  dishes,  and  he  continued  his  good  offices  for  fifty  days ; 
those  who  were  hungry  came,  and  he  fed  them  ; those  who  were  cold 
came,  and  he  clothed  them  ; he  took  care  of  the  sick,  and  cured  them  ; 
he  buried  the  dead,  and  put  them  to  rest.  It  has  not  been  heard  that 
there  existed  anything  finer  among  the  Ta-So  f,  of  pure  duty.  The 
religious  men  of  the  Luminous  Doetrine,  clothed  in  their  white  robes, 
admired  this  illustrious  man,  and  wished  to  engrave  on  stone  the 
memorial  of  his  sublime  actions. 

“15.  The  monument  expresses  itself  thus:  — The  true  Lord  is 
without  beginning,  eternally  pure,  and  solitary.  He  was  the  Maker 
and  reformer  of  the  whole  world  ; he  fixed  the  earth  and  prepared  the 


throne  emperors  who  had  been  driven  from  it  by  foreigners  or  rebels. 
He  died  at  the  age  of  eighty-four,  in  781,  the  very  year  when  this 
monument  was  erected.  Tlie  whole  empire,  say  the  annals,  went  into 
mourning  for  his  death,  and  this  mourning  was  the  same  as  that 
worn  for  a parent,  and  lasted  three  years.  His  name  has  remained 
popular  in  China  till  this  day  ; he  is  often  made  the  hero  of  dramatic 
pieces,  and  we  have  ourselves  repeatedly  heard  his  name  pronounced 
with  respect  and  admiration  in  assemblies  of  mandarins.  There  is 
every  reason  to  believe  that  this  great  man  was  a Christian. 

* The  Cliristian  religion. 

I According  to  tradition,  Ta-So  was  a religious  Buddhist,  who 
having  convoked  all  the  Bonzes  in  a great  assembly,  lodged  them,  fed 
them,  and  jtrocured  for  them  all  the  necessaries  of  life. — Alvahez 
Semedo,  “ Histoire  Gentiralc  de  Chine,”  p.  229. 


TRANSLATION  OF  THE  INSCRH’TION. 


57 


heavens.  He  came  into  the  world  to  effect  an  infinite  salvation.  IIo 
ascended  like  the  sun,  and  darkness  was  dispersed  ; he  has  made 
visible  the  mysterious  depths  of  truth. 

“ 16.  The  illustrious  and  learned  emperor,  who  has  surpassed 
in  wisdom  the  ancient  monarchs,  has  known  how  to  profit  by  the  fa- 
vourable time,  and  pacify  that  which  was  disturbed.  lie  has 
expanded  the  heavens,  and  dilated  the  earth.  The  luminous  religion 
entered  the  empire  under  tlie  dynasty  of  Thang.  Tlie  sacred  books 
were  translated,  temples  were  built,  and  the  living  and  the  dead 
were  passed  in  the  book.  A hundred  felicities  arose  at  the  same  time, 
and  ten  thousand  kingdoms  were  pacified. 

“ 17.  Kao-Tsoung  • continued  his  race;  the  roofs  of  the  pure  edi- 
fices arose  again  ; the  temples  of  Concord  cast  a glory  wdiich  illumi- 
nated the  country  of  the  centre.  The  true  law  w'as  clearly  made 
known.  The  chiefs  of  the  doctrine  were  instituted ; mortals  again 
found  peace  and  happiness,  and  there  w'ere  no  more  miseries  and  ca- 
lamities. 

“ 18.  Hiuen-Houng  inaugurated  the  ways  of  sanctity  and  rectitude. 
He  made  the  imperial  tables  shine  in  the  front  of  the  temple ; the 
celestial  inscription  beamed  with  marvellous  glory;  the  august  tablet 
was  perfectly  dazzling,  the  people  paid  homage  to  it.  The  empire  was 
at  peace,  and  men  lived  in  felicity. 

“ 19.  Lou-Tsoung,  having  recovered  the  empire,  returned  into 
the  imperial  city,  after  having  directed  from  afar  his  august  chariot. 
The  sun  displayed  its  splendour,  and  a fortunate  wind  swept  away  the 
night;  then  felicity  returned  into  tlie  palace,  the  monstrous  vapour  of 
revolt  was  dissipated  for  ever.  He  had  arrested  its  ebullition  and  its 
dust ; thus  our  country  became  great. 

“20.  Tai-Tsoung,  the  Pious  and  the  Just,  equalled  by  his  virtue 
both  heaven  and  earth.  He  forwarded  what  he  had  begun,  and  per- 
fected what  he  forwarded  ; he  knew  how  to  obtain  in  all  things  mar- 
vellous advantages.  He  burnt  perfumes  in  acts  of  thanksgiving  ; his 
liberalities  were  scattered  about  everywhere.  The  vallies  of  the 
East  f came  to  render  him  homage  ; the  rents  in  the  moon  were  re- 
paired.J 


* The  author  of  the  inscription  enumerates  the  emperors  wdio  up 
to  this  period  bad  favoured  Christianity, 
f The  barbarians  of  the  East. 

J Perhaps  this  means  that  the  empire  was  restored  to  tranquillity. 


58  CHRISTIANITY  IN  CHINA,  ETC. 

“21.  Kien-Tchoung  * * * §,  master  of  his  passions,  rendered  virtue 
beautiful  and  brilliant.  By  his  arms  he  pacihed  the  four  seas  ; he 
organised  and  civilised  ten  thousand  countries ; he  penetrated  like  a 
torch  the  hidden  miseries  of  men ; he  reflected  like  a mirror  the 
colours  of  all  things  ; he  resuscitated  and  revived  the  world  ; he  gave 
laws  to  a hundred  barbarian  nations.  The  most  excellent  law  is  as- 
suredly in  harmony  with  all  perfections.  If  we  are  forced  to  name 
it,  we  shall  call  it  the  Triple  Unity.  The  sovereign  acts,  and  the 
subject  publishes  his  actions  ; and  that  is  why  we  erect  this  monu- 
ment, to  celebrate  the  primordial  felicity. 

“ This  stone  was  raised  in  the  second  year  of  Kien-Tchoung,  of 
the  great  dynasty  of  Thang  (a.d.  781.),  on  the  seventh  day  of  the 
moon  of  the  great  increase.f  At  this  time  the  devout  Ning-Chou, 
lord  of  the  doctrine |,  governed  the  luminous  multitude  in  the 
Eastern  country. 

“ Lu-Siou-Yen,  councillor  of  the  palace,  and  previously  member  of 
the  Council  of  War,  himself  traced  these  characters.” 


Such  is  the  translation  of  the  famous  inscription 
found  at  Si-ngan-Fou  in  1G25.  On  the  left  of  tlie  monu- 
ment are  to  be  read  the  following  words,  in  the  Syriac 
language.  “ In  the  da}'^s  of  the  Father  of  Fathers, 
Anan-Yeschouah,  Patriarch  Catholicos.^  To  the  right 
could  be  traced,  “Adam,  Priest,  and  Chor-Episcopus 
and  at  the  base  of  the  inscription,  “ In  the  year  of  the 
Greeks  one  thousand  nine  hundred  and  two  (a.d.  781) 
Mar  Yezd-bouzid,  Priest,  and  Chor-Episcopus  of  tlic 
Imperial  City  of  Komdam,  son  of  Millesius,  priest,  of 

• The  emperor  Te-Soung,  who  reigned  under  the  title  of  Kicn- 
Tchoung. 

•j"  The  first  moon. 

J Bishop. 

§ He  was  the  second  piitriarch  of  that  name,  and  consecrated  in 
774.  llis  death,  which  took  place  in  778,  was  not  known  in  China 
when  the  stone  was  erected. 


TAl-TSOUNG,  FOUNDER  OF  THE  TIIANG  DYNASTY.  59 

liappy  memory,  of  Balkli,  a town  of  Tokliaristan  (Tur- 
kestan), raised  this  tablet  of  stone,  on  whicli  are  de- 
scribed the  benefits  of  our  Saviour,  and  the  preacliing 
of  our  fathers  in  the  kingdom  of  the  Chinese.  Adam, 
Deacon,  son  of  Yezd-bouzid,  Chor-Episcopus ; Mar-Ser- 
gins.  Priest,  and  Chor-Episcopus;  Sabar-Jesu,  Priest; 
Gabriel,  Priest,  Arch-deacon,  and  Ecclesiarch  of  Kom- 
darn  and  Sarage.” 

At  the  period  mentioned  in  the  inscription  of  Si- 
ngan-Fou,  China  had  recently  undergone  an  important 
revolution,  which  brought  into  power  the  dynasty  of 
Thang,  the  most  celebrated  and  most  illustrious  of  those 
which  have  governed  the  Chinese  empire. 

The  founder,  Tai-Tsoung,  although  scarcely  twenty- 
three  years  of  age,  had  subjugated  almost  all  the  pro- 
vinces ; but  instead  of  seizing  on  the  supreme  power 
for  himself,  he  caused  his  father  to  be  proclaimed  em- 
peror. This  act  of  filial  piety  won  for  him  the  enthu- 
siastic admiration  of  the  people ; and  when,  in  627,  he 
succeeded  to  the  imperial  throne,  he  became  one  of  the 
greatest  princes  of  the  Chinese  monarchy.  He  annexed 
to  the  empire,  or  rendered  tributary,  all  the  neigh- 
bouring States.  In  629,  the  whole  of  Tartary  was 
subject  to  his  authority,  and  the  chiefs  unanimously 
yielded  to  him  the  title  of  Celestial  Emperor.  He  died 
in  the  year  649,  at  the  age  of  fifty-five,  after  having 
reigned  twenty-three  years. 

The  dynasty  of  Thang  produced  a numerous  suc- 
cession of  distinguished  princes,  who  raised  China  to 
the  highest  point  of  civilisation  it  has  ever  reached. 
At  no  other  period  did  literature  and  the  fine  arts 
attain  an  equal  degree  of  splendour ; and  even  to  the 
present  day,  the  antiquaries  of  China,  and  those  of 


60 


CHEISTIANITY  IN  CHINA,  ETC. 


Europe,  seek  with  eagerness,  and  at  a great  expense, 
the  porcelain,  the  bronzes,  the  lacquer,  and  the  paintings 
of  the  dynasty  of  Thang. 

This  period  of  the  history  of  China  is  especially 
remarkable  for  the  numerous  relations  which  the 
Chinese  kept  up  with  foreign  countries.  Accustomed 
as  we  have  been,  in  our  own  time,  to  see  the  Chinese 
shutting  themselves  up  jealously  within  their  own  em- 
pire, we  have  been  too  ready  to  believe  that  it  was  al- 
ways so  ; that  they  have  always  cherished  an  inveterate 
antipathy  to  foreigners,  and  done  their  utmost  to  keep 
them  off  their  frontiers.  This  is,  however,  quite  a 
mistake.  This  jealously  exclusive  spirit  characterises 
especially  the  Mantchoo  Tartars ; and  the  empire  has 
only  been  thus  hermetically  closed  since  their  accession 
to  power. 

In  the  preceding  ages,  and  particularly  under  the 
celebrated  dynasty  of  Thang,  the  Chinese  kept  up  an 
active  intercourse  with  all  the  Asiatic  nations.  Arabs, 
Persians,  and  Indians,  came  and  traded  in  their  ports, 
without  let  or  hindrance ; and  also  freely  passed  into 
tlie  interior,  and  traversed  the  provinces. 

The  annals  of  China,  as  well  as  the  histories  of  the 
various  countries  of  Asia  alluded  to,  contain  numerous 
documents  relating  to  tliis  subject. 

We  learn  from  one  of  these,  that  tlie  relations  of 
Persia  and  China  were,  at  this  time,  very  remarkable; 
and  that  Ilormisdas  or  Izdegerd  III.  Avas  the  ally  of 
the  Ihnperor  of  China.  In  644,  the  Caliph  Omar  Avas 
stabbed  in  the  INIosque  of  IMedina,  and  his  successor  had 
achieved,  at  the  head  of  the  IMussulman  annies,  the 
conquest  of  Persia,  Avhcn  Ilormisdas,  reduced  to  the 
last  extremity,  sent  to  China,  to  solicit  the  aid  of  an 


THE  ESCAPE  OF  FEROSES. — GREEK  EMBASSY.  G1 

emperor  of  the  Thang  dynasty.  After  tlie  death  of 
Ilorinisdas,  and  the  definitive  conquest  of  Persia, 
Peroses,  his  son,  succeeded  in  making  his  escape  to 
China,  where  he  was  recognised  as  King  of  Persia,  and 
did  homage  to  the  emperor  for  the  dominions  which  he 
never  possessed.  The  emperor  appointed  him  to  the 
office  of  captain  of  his  guard,  and  allowed  the  title 
afterwards  to  descend  to  his  son,  whom  the  Chinese 
pretended  to  wish  to  re-establish  in  his  kingdom.  They 
even  sent  him  off  with  an  army ; but  their  real  design 
was  to  surprise  the  people  of  Thibet,  by  which  country 
they  were  to  j>ass.  This  stratagem  having  succeeded, 
their  general  brought  back  the  Persian  prince,  who 
died  at  Si-ngan-Fou,  Avithout  leaving  any  descendants. 

At  this  time,  the  Greek  emperor  sent  an  embassy  to 
the  Emperor  of  China,  to  endeavour  to  excite  his  hos- 
tility against  the  Arabs.  The  disciples  of  Manes  and 
Zoroaster  had  spread  in  Upper  Asia,  and  had  obtained 
permission  to  build  temples  in  China,  as  we  shall  see  in 
the  sequel,  even  according  to  the  testimony  of  Chinese 
Avriters.  It  is,  therefore,  the  more  easily  to  be  believed 
that  the  founders  of  the  dynasty  of  Thang,  who  held 
such  frequent  communication  Avith  foreign  poAvers,  may 
have  permitted  the  Christians,  as  Avell  as  others,  to 
establish  themselves  in  the  empire. 

The  monument  of  Si-ngan-Fou  affords  incontestable 
proof  that  they  did  so,  for  the  doctrines  Avhose  propaga- 
tion in  China  it  records  can  be  those  only  of  Christianity. 

The  inscription  is,  in  the  first  place,  as  Ave  have  said, 
surmounted  by  a cross ; then  it  contains  a concise,  and 
tolerably  clear  exposition  of  Christian  doctrine.  The 
existence  of  God  in  three  persons,  the  Creator  of  all 
things,  and  this  God  named  0-lo-ho,  a transcription  of 


62 


CHRISTIANITY  IN  CHINA,  ETC. 


Eloha,  the  Syriac  name  for  God,  identical  in  fact  with 
the  Hebrew  words  Elohah,  Elohim ; in  the  succeeding 
columns  an  account  of  the  creation  of  the  world,  the 
fall  of  man,  through  the  seductions  of  Satan,  and  the 
subsequent  general  corruption  of  the  human  race ; the 
coming  of  Jesus  Christ,  expressed  in  terms  which  in- 
dicate the  Nestorian  opinions  on  the  mystery  of  the 
Incarnation. 

After  having  given  this  dogmatic  exposition,  too,  the 
inscription  speaks  of  the  arrival  of  the  missionaries, 
their  protection  by  the  emperor,  the  progress  of  the 
Gospel,  and  the  persecutions  which  the  neophytes  had 
to  suffer. 

Such,  then,  is  the  early  history  of  the  propagation  of 
the  faith  in  China,  and  the  brief  outline  of  Christian 
doctrine  contained  in  the  inscription  of  Si-ngan-Fou. 
It  must  have  been  a striking  circumstance  certainly,  to 
see  a stone  thus  issuing  unexpectedly  from  the  bowels 
of  the  earth,  in  the  midst  of  this  ancient  empire,  to  bear 
witness  to  the  articles  of  the  ancient  Catholic  faith — the 
Trinity,  the  Incarnation,  the  Redemption,  Grace,  ori- 
ginal Sin,  Baptism,  the  sacrifice  of  the  ]\Iass,  and  even 
down  to  the  tonsure  of  the  priests. 

But  who  then  were  these  devout  men  — these  mis- 
sionaries scattered  over  the  face  of  the  vast  empire  of 
China  ? What  is  the  distant  country  named  in  the  in- 
scription as  J'a-llisin,  whence  Olopen  and  his  successors 
set  out  to  evangelise  the  innumerable  discijfies  of 
Lao-tse,  Buddha,  and  Confucius  ? These  questions  do 
not  seem  now  quite  as  difficult  to  solve  as  they  were  at 
the  time  of  the  discovery  of  the  monument.  Many 
have  supposed  Ta-Thsin  to  be  the  Roman  empire  in 
general;  others,  that  it  specially  designated  Judea;  and 


WUAT  COUNTRY  IS  MEANT  BY  TA-THSIN  ? 63 

some  have  even  thought  it  might  mean  Persia,  since 
most  Chinese  writers,  both  ancient  and  modern,  are  apt 
to  confound  Ta-Thsin  with  Po-sse,  evidently  a tran- 
scription of  the  word  Persia.  The  denomination  of 
Ta-Thsin  appears,  by  the  evidence  of  some  Chinese 
books,  to  correspond  with  the  western  part  of  Asia, 
which  was  subject  to  the  great  empire  of  Byzantium, 
and  has  always  been  called  Romania  by  Asiatics.  Thus 
Ta-Thsin  may  mean  either  the  Roman  empire  of  Byzan- 
tium, or  Judea,  or  Persia,  or  it  may  be  a general  ap- 
pellation for  all  the  countries  of  the  AVest,  just  as  at  the 
present  day  the  Chinese  apply  the  word  Si-ya7ig,  which 
signifies  Western  Seas,  to  the  country  of  all  the  nations 
of  Europe  — English,  French,  Spaniards,  and  even  some- 
times also  to  that  of  the  Americans. 

It  is  hardly  worth  while  to  seek  in  Chinese  authors 
for  a geographical  accuracy,  which  they  do  not  even 
pretend  to  themselves. 

The  authenticity  of  the  monument  of  Si-ngan-Fou 
does  not  in  the  least  depend  on  the  question  of  what 
particular  country  is  meant  by  Ta-Thsin.  If  it  should 
be  Persia,  as  appears  to  be  indicated  in  a Chinese  work, 
called,  “ A History  of  the  Barbarous  Nations,”  the 
Syriac  character  of  the  inscription  is  accounted  for. 
Here  is  an  extract  from  this  production  : — “ The  king- 
dom of  Ta-Thsin  is  the  rendezvous  of  all  the  kingdoms 
of  the  Western  sky,  and  there  meet  the  foreign  mer- 
chants of  the  country  of  the  Ta-chi  (Arabs).  The 
present  king  is  named  Malo-Fo.  He  envelopes  his  head 
in  a piece  of  silk  stuff,  ornamented  with  letters  of  gold 
in  relief.  His  palace  is  surrounded  by  walls,  in  which 
are  seven  gates,  each  guarded  by  thirty  men.  When 
an  envoy  arrives  from  another  kingdom  to  offer  tribute 


64 


CLIEISTIANITy  m CHIXA,  ETC. 

to  this  monarch,  he  prostrates  himself  at  the  foot  of  the 
steps,  utters  his  prayer,  and  retires.” 

“ The  men  of  this  country  are  tall,  handsome,  and  in- 
telligent, and  as  they  much  resemble  the  inhabitants  of 
the  Central  Kingdom,  they  have  been  called  Ta-Thsin, 
that  is,  as  if  one  said,  ‘ tall  Chinese.’  ” 

“ The  people  of  this  kingdom  seldom  see  the  face  of 
their  king.  When  he  goes  out  he  is  mounted  on  horse- 
back, and  over  his  head,  and  over  his  horse,  are  held 
parasols,  ornamented  with  gold,  pearls,  and  diamonds. 
Every  year,  the  king  of  the  kingdom  of  the  Ta-chi 
(Arabs),  who  bears  the  title  of  Sou-tan  (Sultan),  sends 
ambassadors  to  otFer  him  tribute.  If  any  disturbance 
takes  place  in  the  kingdom,  he  orders  the  Ta-chi  to  arm 
themselves  with  lances  and  cuirasses,  and  restore  tran- 
quillity. Their  food  is  principally  composed  of  cakes  of 
rice  and  meat.  They  do  not  drink  wine,  but  they  eat 
out  of  vessels  of  gold  and  silver,  and  make  use  of  spoons. 
After  their  meals,  they  pour  water  into  a golden  basin 
to  wash  their  hands.” 

“ This  country  produces  lapis-lazuli,  coral,  silk  stuffs, 
ornamented  with  golden  flowers,  red  cornelian,  pearls, 
rhinoceroses,  &c.”* 

The  Syriac  language,  says  M.  Ernest  Renan,  was  at 
that  time  (the  5th  century)  the  ecclesiastical  language 
of  the  Persian  Christians,  as  indeed  it  still  is.  Bahrain 
the  Fifth,  yielding  no  doubt  to  the  pressure  of  public 

* Extract  from  a work  entitled  “ Tchou-Fan-Tchi,”  “ History  of  the 
Barbarous  Nations,”  by  Tcbao-Jou-Kono,  who  lived  under  the 
dynasty  of  Song,  between  960 — 1278.  Bibliotheque  Impcriale  nouv. 
fonds.  Chinois,  No.  696. 

f Ilistoire  Generale  des  Langues  Seinitiques : Paris,  1855,  p. 


SYRIAC  CHARACTERS.  — NESTORIAN  DOCTRINE.  65 

opinion,  and  the  solicitations  of  the  ^lagi,  instituted  a 
violent  persecution  of  Christianity,  proscribed  the  Syriac, 
and  ordered  that  the  Parsee  alone  should  be  spoken  at 
Court,  and  taught  in  the  schools. 

This  re-action,  however,  was  not  final  *,  the  Magi 
not  beino;  at  that  time  stron"  enough  to  resist  the 
combined  influence  of  Syria  and  the  Greek  Empire, 
acting  in  the  interests  of  Christianity.  Under  Firouz, 
the  Nestorians  of  Syria  made  great  progress,  and  under 
Chosroes,  we  see  the  Sassanide  Empire  becoming  the 
centre  of  a vast  intellectual  movement,  directed  by 
Greeks  and  Syrians.  Great  numbers  of  the  men  of 
Iran  came  to  be  instructed  at  Edessa,  and  it  was  this 
which  procured  for  it  the  appellation  of  the  School  of  the 
Persians.  The  instruction  of  the  academies  of  Nisibius 
and  Gandisapor  was  Greek  as  to  its  plan,  but  the 
lessons  were  given  in  Syriac,  and  Syriac  became  in 
Persia  the  language  of  learning,  conjointly  with  Greek. 
A century  afterwards,  Persia,  by  the  Mahometan  con- 
quest, fell  definitively  under  the  influence  of  the  Semitic 
spirit,  and  only  escaped  from  it  towards  the  eleventh 
century,  by  the  establishment  of  the  native  dynasties. 

Armenia  felt  the  influence  of  Syria  even  more  com- 
pletely than  Persia,  during  the  ages  that  intervened 
between  the  foundation  of  Christianity  and  the  Mussul- 
man invasion.  There,  as  in  Persia,  the  Syriac  language 
represented  the  Christian  influence,  and  was  regarded 
for  a long  time  as  sacred.  The  Armenian  translation 
of  the  Bible,  and  the  principal  ecclesiastical  works,  were 
at  first  written  in  Syriac. 

The  spirit  of  proselytism  that  actuated  the  Nestorians, 

* Ibn-Makaffa  reckons  the  Syriac  among  the  languages  that  were 
spoken  at  Court.  See  Quatremere,  “ Memoire  sur  les  Nabatiens.” 

VOL.  I.  F 


66  CHRISTIANITY  IN  CHINA,  ETC. 

and  the  persecution  that  drove  tliem  to  Upper  Asia, 
spread  still  further  the  influence  of  the  Syriac  language, 
and  carried  it  to  Tartary,  Thibet,  India,  and  even 
China.  The  navigation  of  the  Indian  Ocean,  and  the 
colonisation  of  India,  were  in  the  time  of  the  Ptolemies 
almost  monopolised  by  the  Arabs  and  Syrians,  and  an 
unceasing  current  of  emigration  bore  the  Semitic 
dialects  to  the  coasts  of  Hindostan  ; and  there  exists  at 
the  present  day  a Christian  community  in  India  (perhaps 
the  same  which  Cosrnas-Indicopleustes  saw  in  the  sixth 
century),  which  has  preserved  in  its  liturgy  the  use  of 
Syriac.* 

“ It  will  be  seen,”  says  M.  Renan  f,  “ what  an  im- 
portant part  the  Syriac  language  played  in  Asia,  from 
the  third  to  the  ninth  century  of  our  era,  after  it  had 
become  the  instrument  of  Christian  preaching.  Like 
the  Greek  for  the  Hellenic  East,  and  Latin  for  the  West, 
Syriac  became  the  Christian  and  ecclesiastical  language 
of  Upper  Asia.” 

We  may  then  affirm,  without  fear  of  mistake,  that 
the  Christian  missionaries,  whose  names  are  cited  in  the 
Chinese  text  of  the  inscription,  and  on  the  side  columns 
in  Syriac  characters,  belonged  to  the  Church  of  Syria, 
which,  as  is  known,  was  one  of  the  first  founded  by 
the  Apostles.  The  Syriac  characters  in  question  per- 
fectly resemble  tlie  estranghelo,  used  by  the  Syria  is  in 
the  eighth  century.  The  names  are  well  known,  and 
have  always  been  employed  by  the  hierarchy  of  the 
Syrian  church.  It  may  easily  be  supposed,  also,  that 
the  neophytes  received  the  Syriac  from  their  masters 

* Quatremere,  “ Memoire  sur  les  Nabatiens,”  p.  HO. 

t “ Ilistoire  Gcnerale  des  Langues  Sdmitiques.” 


SYRIAC  CHARACTERS NESTORIAN  DOCTRINE.  G7 


as  a sacred  language,  and  that  it  was  in  use  among  them 
for  the  celebration  of  the  divine  services,  for  psalmody, 
and  for  drawing  up  ecclesiastical  documents.*  This  is 
the  more  probable,  as  the  same  custom  existed  in 
India,  among  the  Christian  converts,  supposed  to  be 
those  of  St.  Thomas. 

The  abridgment  of  Christian  doctrine  given  in  the 
Syro-Chinese  inscription  of  Si-ngan-Fou  shows  us,  also, 
that  the  propagators  of  the  faith  in  Upper  Asia  in  the 
seventh  century  professed  the  Nestorian  errors.f 

Through  the  vague  and  obscure  verbiage  which 
characterises  the  Chinese  style,  we  recognise  the  mode 
in  which  that  heresiarch  admitted  the  union  of  the 
Word  with  Man,  by  indwelling  plenitude  of  grace 
superior  to  that  of  all  the  saints.  One  of  the  three 
persons  of  the  Trinity  communicated  himself  to  the 
very  illustrious  and  very  venerable  Messiah,  “ veiling 

* Many  learned  Orientalists,  among  others  M.  M.  Quatremere, 
Abel  Remusat,  Klaproth,  Reinaud,  and  Ernest  Renan,  have  supposed 
that  the  Ouigour  alphabet,  from  which  the  Mongol  Kalmuck  and 
Mantchoo  alphabets  are  derived,  came  from  the  Syriac  estranghelo, 
through  the  intervention  of  the  Ntstorians.  See  Quatremere,  “ Mem, 
sur  les  Nabat.,”  p.  144. ; Abel  Remusat,  “ Recherches  sur  les  Langues 
Tartares,”  vol.  i.  p.  29. ; Klaproth,  “ Recherches  sur  la  Langue  et 
I’Ecriture  des  Ouigours;”  Reinaud,  “ Geog.  d’Aboulfeda,”  Introd. 
p.  362. ; E.  Renan,  “ Hist.  Gen.  des  Langues  Semitiques,”  p.  268. 

f The  heresy  of  Nestorius,  which  spread  in  the  fifth  century  of 
our  era,  consisted  principally  in  the  dogma,  that  there  were  two 
persons  in  Jesus  Christ ; one,  Jesus  the  Man,  brought  forth  by  the 
Virgin,  the  other,  proceeding  from  the  word  of  God ; and  that  the 
Incarnation  was  not  the  hypostatic  union  of  the  Divine  Word  with 
the  human  nature,  but  the  simple  indwelling  of  the  Word  in  the 
Man,  as  in  a temple.  The  Jacobites  admitted  only  one  person,  but 
without  mixture  of  the  divine  and  human  nature.  The  orthodox 
Christians  were  called  Greeks  or  Mekites. 

F 2 


G8  CHRISTIANITY  IN  CHINA,  ETC. 

his  majesty.”  That  is  certainly  the  doctrine  of  Nes- 
torius ; upon  that  point  the  authority  of  the  critics  is 
unanimous. 

History,  as  we  have  elsewhere  remarked,  records  the 
rapid  progress  of  the  Nestorian  sects  in  the  interior  of 
Asia,  and  their  being  able  to  hold  their  ground,  even 
under  the  sway  of  the  Mussulmans,  by  means  of  tributes, 
compromises,  and  concessions  of  every  kind. 

Setting  out  from  the  banks  of  the  Tigris  or  the 
Euphrates,  these  ardent  and  courageous  propagators  of 
the  gospel  probaldy  proceeded  to  Khorassan,  and  then, 
crossing  the  Oxus,  directed  their  course  towards  the 
Lake  of  Lop,  and  entered  the  Chinese  Empire  by  the 
province  of  Chen-si.  Olopen  and  his  successors  in  the 
Chinese  mission,  ivhether  Syrians  or  Persians  by  birth, 
certainly  belonged  to  the  Nestorian  church.  0-lo-pen 
is  doubtless  a Syriac  name,  mutilated  by  Chinese  ortlio- 
graphy.  De  Guignes  traced  in  the  two  first  syllables, 
the  Syrian  name  for  God,  Aloho,  and  tlie  learned  Maro- 
nite  Assemani  tried  to  bring  it  back  by  metathesis  to 
the  form  of  Yaballah,  or  Yabh-Alolio,  that  is  to  say, 
“ God  given.”  Six  centuries  later,  we  shall  find  a 
Nestorian  metropolitan  of  China  bearing  the  same  name. 
“ One  cannot  imagine,”  says  Abel  llemusat  “ of  what 
Voltaire  was  thinking,  when  he  said  that  this  name 
resembled  an  ancient  Spanish  one.  He  cannot  tell 
either,”  he  says,  “ what  is  to  be  understood  by  Olopen 
coming  to  China,  conducted  by  the  blue  clouds,  and 
by  observing  the  rule  of  the  winds ; but  tliese  ex- 
pressions, oddly  as  they  sound  in  a translation,  are  quite 
ordinary  ones  in  China.” 


* Nouv.  met.  Asiat.,  vol.  ii.  p.  192. 


OBJECTIONS  OF  VOLTAIRE  AND  MILNE. 


G9 


Voltaire,  in  fact,  had  determined  to  make  it  out  that 
the  inscription  of  Si-ngan-Fou  was  nothing  but  a “ pious 
fraud  ” of  the  Jesuits  to  deceive  the  Chinese,  and  per- 
suade them  that  Christianity  had  been  already  received 
by  their  ancestors;  and  the  philosophical  party  in  France, 
out  of  love  for  Voltaire,  and  hatred  of  the  Jesuits,  also 
contested  the  authenticity  of  the  inscription.  Now, 
however,  this  question  is  definitively  settled,  for  men 
of  profound  erudition  and  perfect  candour  have  decided 
in  its  favour,  and  Abel  Remusat  has  argued  against 
the  objections  raised  by  Voltaire  and  some  Protestant 
writers,  more  especially  those  of  a Mr.  Milne,  the 
founder  of  a ^Mission  at  Malacca,  who,  in  a paper  pub- 
blished  in  1820,  endeavoured  to  insinuate  doubts  as  to 
the  genuineness  of  the  monument  in  question.  “ Two 
remarks,”  says  Mr.  Milne,  “ occur  to  me  in  relation  to 
the  historians  of  China;  the  first,  that  no  authentic 
Chinese  report  that  I have  ever  seen  makes  the  least 
mention  of  this  sect,  and  that,  with  the  exception  of  the 
stone  of  Si-ngan-Fou,  of  which  some  missionaries  from 
Rome  have  spoken,  I have  never  seen  or  heard  that 
Chinese  writers  are  aware  of  the  existence  of  any  monu- 
ment, any  inscription,  or  of  the  remains  of  any  ancient 
Church ; tlie  second  is,  that  no  part  of  the  Nestorian 
doctrines  or  ceremonies  is  found  mingled  with  the  pagan 
systems  of  China,  at  least  as  far  as  I have  been  able  to 
discover.” 

There  is  no  need  of  any  long  discussion  to  show  that 
these  two  remarks,  and  the  inference  that  might  be 
drawn  from  them,  are  equally  without  foundation. 
There  would,  in  the  first  place,  be  nothing  very  sur- 
prising in  the  fact,  that  two  religious  sects,  foreign  to 
one  another  in  their  language,  origin,  and  in  the  nature 


70 


CHRISTIANITY  IN  CHINA,  ETC. 


of  their  doctrines,  should  have  borrowed  nothing  from 
each  other  for  several  centuries,  during  which  they 
might  possibly  have  come  into  contact,  somewhere  on 
the  soil  of  the  enormous  empire  of  China.  We  do  not 
see  that  the  Chinese  have  ever  borrowed  anything  of 
the  Mussulmans,  who  have  been  living  in  the  midst  of 
them  almost  since  the  epoch  of  the  Hegira.  But  those 
who  are  intimately  acquainted  with  the  religion  of  the 
Lamas,  cannot  help  perceiving  that  their  hierarchical 
system,  a great  number  of  their  liturgical  practices,  and 
many  of  their  dogmas,  have  been  introduced  into  Budd- 
hism, by  a result  of  the  decay  and  corruption  of 
Nestorian  Christianity  in  Upper  Asia;  and  a zealous 
Protestant  writer.  Sir  John  Davis  (formerly  governor 
of  the  English  colony  in  China),  and  whose  authority 
Mr.  Milne  will  certainly  not  dispute,  expresses  himself 
thus  on  the  subject  of  the  imitation  by  Buddhism  of 
Christianity* : — 

“ The  curious  resemblance  existing  between  the  rites 
of  the  Buddhist  priests  of  China  and  Tartary,  and  those 
of  the  Church  of  Rome,  has  excited  great  surprise 
among  Catholic  missionaries.  These  curious  coinci- 
dences afford  ground  for  the  conjecture  that  the  Chinese 
did  formerly  obtain  some  slight  knowledge  of  Chris- 
tianity by  way  of  Tartary,  and  through  the  interven- 
tion of  the  Nestorians. 

“ It  is  certain,  and  may  be  seen  every  day  at  Canton, 
that  they  observe  the  practices  of  fasting,  of  celibacy, 
and  of  prayer  for  the  dead.  They  worship  relics,  use 
holy  water,  and  have  rosaries  of  beads  with  which  they 
count  their  prayers,  and  a monastic  habit,  resembling 
that  of  the  Franciscans.”  Here  then  it  seems  arc  many 

• “ China, ” by  Sir  John  Davis,  vol.  ii.  p.  37. 


Voltaire’s  accusation  of  the  missionaries.  71 

resemblances,  'wliicli  Mr.  Milne  has  not  been  able  to 
discover^  although  tliey  were  evident  enough  to  his 
compatriot  and  co-religionist,  Sir  J.  Davis.  Voltaire, 
who  did  not  like  to  trouble  himself  with  scientific  ar- 
guments, and  who  was  much  stronger  in  sarcasm  than 
in  erudition,  roundly  accuses  the  missionaries  of  having 
fabricated  the  inscription  on  the  monument  of  Si-ngan- 
Fou,  from  motives  of  “ pious  fraud.”  “ As  if,”  observes 
Abel  Remusat  *,  “ such  a fabrication  could  have  been 
practicable  in  the  midst  of  a distrustful  and  suspicious 
nation,  in  a country  in  which  magistrates  and  private 
people  are  equally  ill-disposed  towards  foreigners,  and 
especially  missionaries ; where  all  eyes  are  open  to  their 
most  trivial  proceedings,  and  where  the  authorities 
watch,  Avith  the  most  jealous  care,  over  everything 
relating  to  the  historical  traditions  and  monuments  of 
antiquity.  It  would  be  very  difficult  to  explain  how  the 
missionaries  could  have  been  bold  enough  to  have 
printed  and  published  in  China,  and  in  Chinese,  an 
inscription  that  had  never  existed  ; how  they  could 
have  imitated  the  Chinese  style,  counterfeited  the  man- 
ner of  the  writers  of  the  dynasty  of  Thang,  alluded  to 
customs  little  known,  to  local  circumstances,  to  dates 
calculated  from  the  mysterious  figures  of  Chinese 
astrology,  and  the  whole  Avithout  betraying  themselves 
for  a moment ; and  Avith  such  perfection  as  to  impose 
on  the  most  skilful  men  of  letters,  induced,  of  course,  by 
the  singularity  of  the  discovery  to  dispute  its  authen- 
ticity. It  could  only  have  been  done  by  one  of  the 
most  erudite  of  Chinese  scholars,  joining  Avith  the  mis- 
sionaries to  impose  on  his  own  countrymen. 


* Melanges  “ Asiatiques,”  vol.  ii.  p.  35. 


72  CHRISTIANITY  IN  CHINA,  ETC. 

“ Even  that  would  not  be  all,  for  the  borders  of  the 
inscription  are  covered  with  Syrian  names  in  fine 
estranghelo  characters.  The  forgers  must  then  have 
been  not  only  acquainted  with  these  characters,  but 
have  been  able  to  get  engraved  with  perfect  exactness 
ninety  lines  of  them,  and  in  the  ancient  writing,  known 
at  present  to  very  few.” 

“ This  argument  of  Remusat’s,”  says  another  learned 
Orientalist,  M.  Felix  Neve*,  “ is  of  irresistible  force,  and 
we  have  formerly  heard  a similar  one  maintained  with 
the  greatest  confidence  by  M.  Quatremere,  of  the  Aca- 
demy of  Inscriptions  and  Belles  Lettres,  and  Ave  allow 
ourselves  to  quote  the  opinion  of  so  highly  qualified  a 
judge  upon  this  point.  Before  the  last  century  it 
Avould  have  been  absolutely  impossible  to  forge  in 
Europe  a series  of  names  and  titles  belonging  to  a 
Christian  nation  of  "Western  Asia ; it  is  only  since  the 
fruits  of  Assemani’s  labours  have  been  made  public  by 
his  family  at  Rome,  that  there  has  existed  a sufficient 
knowledge  of  the  Syriac  for  such  a purpose ; and  it  is 
only  by  the  publication  of  the  manuscripts  of  the 
Vatican,  that  the  extent  to  Avhich  Nestorianism  spread 
in  the  centre  of  Asia,  and  the  influence  of  its  hierarchy 
in  the  Persian  provinces,  could  have  been  estimated. 
There  is  no  reason  to  suppose  that  missionaries  Avho 
left  Europe  in  the  very  beginning  of  the  seventeenth 
century  could  have  acquired  a knoAvledge  Avhich  could 
only  be  obtained  from  reading  the  originals,  and  not 
vague  accounts  of  them.” 

The  sagacity  of  J\l.  Saint  Martin,  Avho  Avas  for  a long 
time  the  colleague  of  M.  Quatremere,  has  pointed  out. 


* “Revue  Cnilioliqne  de  Louvain,”  Nov.  1846. 


ST.  martin’s  arguments. 


73 


in  a note  wortliy  of  his  erudition,  another  special  proof, 
wliich  is  by  no  means  to  be  neglected.* 

“ Amongst  the  various  arguments,”  he  says,  “ that 
might  be  urged  in  favour  of  the  legitirnncy  of  the 
monument,  but  of  which,  as  yet,  no  use  has  been  made, 
must  not  be  forgotten,  the  name  of  the  priest  by  whom 
it  is  said  to  have  been  erected.  This  name  Yezdhouzid 
is  Persian,  and  at  the  epoch  when  the  monument  was 
discovered,  it  would  have  been  impossible  to  invent  it, 
as  tliere  existed  no  w'ork  where  it  could  have  been 
found.  Indeed,  I do  not  think  that  even  since  then, 
there  has  ever  been  any  one  published  in  which  it  could 
have  been  met  with. 

“ It  is  a very  celebrated  name  among  the  Arme- 
nians, and  comes  to  them  from  a martyr,  a Persian  by 
birth,  and  of  the  royal  race,  Avho  perished  towards 
the  middle  of  the  seventh  century,  and  rendered  his 
name  illustrious  amongst  the  Christian  nations  of  the 
East.”  Saint  Martin  adds  in  the  same  place,  that  the 
famous  monument  of  Si-ngan-Fou,  whose  authenticity 
has  for  a long  time  been  called  in  question,  from  the 
hatred  entertained  against  the  Jesuit  missionaries  who 
discovered  it,  rather  than  from  a candid  examination  of 
its  contents,  — is  now  regarded  as  above  all  suspicion. 

Why,  in  fact,  should  there  have  been  any  such  sus- 
picions, and  with  what  possible  object  could  the  mis- 
sionaries have  taken  on  themselves  the  guilt  of  the 
odious  stratagem,  which  Voltaire  attributes  to  them  ? 
Their  intention,  it  will  probably  be  said,  was  to  ob- 
tain an  argument  in  favour  of  the  Catholic  doctrine,  or 
at  least  to  give  the  Chinese  a proof  of  the  antiquity  of 


* “ Hist,  du  bas  Empire,”  vol.  vi.  p.  69.  (ed.  dc  S.  M.  1827). 


74 


CHRISTIANITY  IN  CHINA,  ETC. 


Christianity  in  China ; for  there  is  no  other  motive 
conceivable,  which  could  have  induced  them  to  run  the 
risks  of  so  perilous  an  enterprise.  Now  the  monument 
of  Si-ngan-Fou  contains  the  exposition,  not  of  an  ortho- 
dox Catholic,  but  of  a Nestorian  doctrine.  If  they  had 
set  themselves  to  work  at  such  a fraud  as  this,  they 
certainly  would  not  have  been  so  awkward  as  to  leave 
on  this  monument  traces  of  a heresy  that  might  occa- 
sion them  great  embarrassment,  by  compelling  them  to 
disclose  to  the  Chinese  that  there  had  been  among 
Christians,  at  an  early  period,  very  serious  differences 
on  points  of  doctrine  as  fundamental  to  Christianity,  as 
the  mystery  of  the  Incarnation  ; and  any  one  must  know 
little  indeed  of  the  Chinese  to  suppose  that  such  a fact 
as  the  discovery  of  this  monument  could  make  any 
great  impression  upon  them.  Events  dating  no  further 
back  than  eight  centuries  would  not  be  of  any  great 
w'eight  in  the  opinion  of  men,  wdio  are  fond  of  deriving 
their  faith  and  their  traditions  from  the  remotest  pos- 
sible periods,  and  who  admire  and  venerate  in  Con- 
fucius himself,  only  the  restorer  of  antiquity,  and  of  the 
doctrines  of  the  founders  of  their  ancient  monarchy. 

Voltaire  knew  his  own  epoch  and  his  own  country 
rather  better  than  lie  did  China,  and  his  decisive  argu- 
ment against  tlie  inscription  is  this;  “ The  Jesuits  have 
made  us  acquainted  with  it,  therefore  it  is  false.”  But 
this  mode  of  reasoning,  though  not  without  its  value  in 
France  at  that  time,  will  hardly,  it  is  to  be-  hoped,  be 
esteemed  very  cogent  at  present.  We  may  have  no 
great  affection  for  the  Jesuits,  and  yet  not  be  willing  to 
subscribe  to  mere  absurdities  in  order  to  throw  blame 
on  them. 

The  only  serious  difficulty  in  the  case  of  the  monu- 


QUOTATION  FROM  STANISLAS  JULIEN.  75 

ment  of  Si-ngan-Fou,  consists  in  the  alleged  absolute 
silence  of  Chinese  Avriters  on  the  subject.  This  silence 
indeed,  if  it  really  existed,  could  never  afford  more 
than  a negative  proof,  and  must  be  of  little  importance 
to  those  who  are  aware  of  the  profound  disdain  of 
Chinese  historians  for  foreign  nations  and  “barbarians.” 
But  this  supposed  silence  does  not  really  exist.  Chinese 
books  do  actually  contain  a great  number  of  valuable 
hints  concerning  the  propagation  of  Christianity  in 
China  in  general,  and  the  monument  of  Si-ngan-Fou  in 
particular. 

M.  Stanislas  Julien,  Avho  has  a profound  knoAvledge 
of  Chinese  literature,  has  collected  some  most  important 
passages  on  this  subject,  which  he  has  been  kind  enough 
to  place  at  our  disposal,  and  which  prove  that  the 
learned  of  the  Celestial  Empire  have  condescended  to 
interest  themselves  in  this  monument.  This  is  the 
manner  in  which  the  discovery  is  related  in  the  Collec- 
tion of  Inscriptions,  the  Kin-Che-Sui-Pien  * : — 

“In  the  period  Tsong-Tching  (1628 — 1643)  of  the 
dynasty  of  Ming,  the  Governor  of  Si-ngan-Fou,  named 
Tsing-Ling-Tseou,  and  surnamed  Master  Tsing-Tchang, 
had  a young  son,  called  Hoa-Sing.  Nature  had  en- 
dowed him  with  rare  intelligence,  and  scarcely  Avas  he 
able  to  walk,  before  he  knew  how  to  fold  his  hands  and 
adore  Fo.f  At  the  age  of  twelve  years  he  showed  the 
greatest  ardour  for  study ; but  soon  there  came  a spot 
upon  his  eyes,  and  at  the  moment  when  he  Avas  smiling 
at  his  father,  he  suddenly  died. 

“ After  having  consulted  the  fates,  his  friends  desired 
to  bury  him,  to  the  south  of  the  monastery  of  Kin- 

* Lib.  102.  vol.  viii.,  “ Bibliotbeque  Iraperiale,”  No.  574. 

t The  Chinese  name  for  Buddha. 


76 


CHRISTIANITY  IN  CHINA,  ETC. 

Ching-Sse  (the  City  of  Gold).  When  the  earth  had 
been  dug  to  the  depth  of  a few  feet,  a great  stone  was 
found.  It  was  the  inscription  of  the  luminous  doctrine 
which  has  spread  through  the  Central  Empire. 

“ This  stone,  which  had  been  buried  in  the  earth  for 
a thousand  years,  was  then  brought  to  light.  The 
inscription  may  be  seen  in  the  collection  entitled  Lieou- 
yu-hoa-Tsi.  All  the  characters  were  perfect,  and  there 
was  not  one  damaged.  In  the  lower  part,  and  at  the 
extremity,  are  traced  a multitude  of  strange  characters, 
such  as  are  seen  in  the  books  of  Fo.”  * 

Here  then  is  no  European  missionarj^,  but  a learned 
Chinese,  an  arclimologist,  who  gives  all  the  details  of 
the  discovery.  Some  Chinese  books  go  further,  and  tell 
us  Avhat  has  become  of  the  inscription,  f 

According  to  their  testimony,  it  is  to  bo  found  in  the 
Buddhist  temple,  named  of  the  City  of  Gold,  in  the 
vicinity  of  Si-ngan-Fou.  The  great  Imperial  Geo- 
graphy contains  the  following  passage : — 

“ King-ching-Sse  (the  monastery  of  the  City  of  Gold). 
This  monastery  is  situated  outside  the  western  suburb 
of  Si-ngan-Fou.  It  was  formerly  the  monastery  of  the 
Sublime  Humanity  Tsoung-Jin-Sse,  and  was  founded 
under  the  Thang.  This  monastery  possesses  the  in- 
scriptions of  the  Pagoda  of  the  Master  of  the  Law,  of 
the  epoch  of  Thang,  engraved  upon  sandal  wood.  It 
possesses  also  the  inscription  on  stone,  entitled  ‘In- 
scription upon  stone  of  the  luminous  religion  propagated 


* Tlie.  Chinese  author  means  the  Syriac  charncters,  which  he 
likens,  by  mistake,  to  the  Sanscrit  in  the  Buddhist  books. 

t See  tlie  “ Universal  Geograpliy  of  China,”  1st  and  2nd  edition, 
and  the  “ Geography  of  the  Province  of  Chen-si.” 


QUOTATIONS  FROM  CHINESE  WRITERS.  77 

in  the  Central  Empire.’  During  the  years  Thien-Tchim 
(1457 — 1464),  the  strangers  from  Thsin  repaired  it.” 

These  last  words,  from  the  Imperial  Geography,  are 
worthy  of  remark,  for  they  prove  that  in  the  lifteenth 
century,  there  were  still  Christians  in  China,  enjoying 
freedom  enough  to  be  able  to  repair  the  monument  that 
had  been  raised  by  the  faith  of  their  fathers  in  the 
seventh. 

We  might,  if  we  pleased,  indeed,  contest  the  au- 
thority of  the  authors  just  quoted,  and  insinuate  that 
the  new  edition  of  the  Imperial  Geography  was  revised 
and  corrected  under  the  influence  of  the  Jesuits,  who 
were  powerful  enough,  and  skilful  enough,  to  deceive 
the  learned,  lull  to  sleep  their  jealousy,  and  induce  them 
to  print,  in  an  important  and  ofiicial  work,  details  of 
their  own  invention.  All  the  passages  favourable  to  the 
inscription  which  are  to  be  found  in  the  modern  works 
of  Chinese  authors,  may  be  put  down  at  once  to  the 
account  of  the  Jesuits,  and  so  go  for  nothing. 

But  here  again  Ave  have  a very  Avell  known  Chinese 
author,  Min-Khieou,  Avho  wrote  under  the  dynasty  of 
Song,  in  1060,  and  who,  according  to  all  probability, 
had  not  at  that  period  experienced  the  influence  of  the 
Jesuits.  He  expresses  himself  thus  in  his  Avork  entitled 
“ Description  of  Si-ngan-Fou  ” : — 

“In  the  street  of  Justice  {T-Ning')  may  be  seen  the 
temple  of  Po-Sse-Sse.  It  was  built  in  the  twelfth  year 
of  the  period  of  Tching-Kouan  (638)  by  order  of  the 
Emperor  Tai-Tsoung,  in  favour  of  0-lo-Sse  (Olopen) 
a religious  stranger  from  the  kingdom  of  Ta-Thsin.” 
The  same  Avork  says  again : — “ There  was  formerly  at 
Si-ngan-Fou,  eastward  of  the  street  of  the  Sweet  Spring 
{Li-Kuen)^  a temple  of  Po-Sse  (of  Persia).  In  the 


78 


CHRISTIANITY  IN  CHINA,  ETC. 

second  year  of  the  period  I-Fong  (677),  three  devout 
Persians  desired  that  another  temple  should  be  con- 
structed.” 

A Chinese  encyclopaidia  *,  published  under  the  dy- 
nasty of  Song,  in  the  year  1005,  contains  the  folloAving 
imperial  decree : — 

“ In  the  ninth  moon  of  the  fourth  year  of  the  period 
Thien-Pao  (745),  the  emperor  issued  a decree,  in  which 
it  is  said:  ‘ The  luminous  doctrine  came  from  Ta-Thsin; 
its  partisans  transmitted  it  from  one  to  the  other,  so 
that  at  last  it  spread  through  the  Central  kingdom. 
Then  they  began  to  build  temples,  and  from  thence 
came  their  name,  temples  of  Ta-Thsin.’  If  it  is  desired 
to  make  them  known  to  men,  it  is  necessary  to  ascend 
to  their  origin ; and  that  is  why,  in  the  two  capitals  of 
China,  it  is  proper  to  change  the  name  of  temple  of 
Po-Sse  into  temple  of  Ta-Thsin.  It  is  proper  that,  in 
all  the  circles  of  the  empire,  this  rule  should  be  con- 
formed to.”  ^ 

This  imperial  decree  of  745  is  reported  in  an  en- 
cyclopaedia published  in  1005  ; the  passages  from  Min- 
Khieou,  author  of  a “ Description  of  Si-ngan-Fou,”  were 
published  in  1060 ; so  this  cannot  be  accounted  for  by 
the  supposition  of  a “ pious  fraud  of  tlie  Jesuits.” 

These  decisive  testimonies  were  repeated  by  Tsien- 
che  (who  was  living  in  1063,  under  the  emperor  Jin- 
Tsoung,  and  was  a contemporary  of  tlie  above-named 
^lin-Khieou)  in  his  work,  entitled,  “Examination  of 
the  Luminous  Doctrine.”f 

Tsien-che,  after  having  cited  the  very  words  of  the 
encyclopaedia,  and  of  Min-Khieou,  his  contemporary, 

* It  is  called  Tse-fou-youefi-Kotiei. 

-j-  “ liibliotlieque  Impcrialc,  ” No.  r>74.,  vol.  viii.  lib.  108. 


EVIDENCE  OF  AUTHENTICITY  OF  THE  MONUMENT.  79 

continues  thus:  — “It  was  then,  at  this  epoch,  that  the 
building  of  the  temples  of  Ta-Thsin  was  commenced. 
The  inscription  says:  ‘In  the  kingdom  of  Ta-Thsin 
there  was  a man  of  superior  virtue,  named  0-lo-Pen. 
In  the  ninth  year  of  the  period  Tching-Kouan  (636), 
he  came  to  Si-ngan-Fou.  In  the  seventh  moon  of  the 
same  period  (638),  a temple  of  Ta-Tshin  was  built  in 
the  street  of  Justice  and  Peace  (T-ning).  0-lo-Pen  is 
the  same  as  0-lo-Sse,  of  whom  Min-Khieou  speaks.  In 
the  beginning,  the  temple  was  called  the  temple  of  Po- 
Sse.  In  the  period  I-Fong  (676 — 679)  it  still  retained 
its  ancient  name,  but  in  the  fourth  year  Tien-Pao  (745) 
its  name  was  changed  into  that  of  temple  of  Ta-Thsin.” 
Tsien-che,  in  his  examination  of  the  luminous  doc- 
trine, passes  in  review  the  various  religions  which  have 
come  from  foreign  countries  and  been  propagated  in  the 
empire.  He  speaks  especially  in  detail,  and  by  no 
means  in  a tone  of  eulogy,  of  the  Manicheans,  or  disci- 
ples of  Mo-Ni  (Manes),  and  of  the  worshippers  of  fire, 
or  disciples  of  Zoroaster.  After  declaring  that  these 
doctrines  are  false  and  perverse,  he  continues  thus : — 
“ As  to  the  luminous  doctrine,  which  has  spread  like  a 
river,  its  professors  are  the  most  intelligent  of  all  the 
barbarians  above-mentioned  ; they  understand  the  cha- 
racters (Chinese),  but  they  flourish  in  their  language, 
and  tell  quantities  of  lies.  In  reality,  they  do  not 
differ  from  the  Manicheans  and  worshippers  of  fire.* 

AVe  believe  these  quotations  sufficient  to  prove  posi- 
tively that  Chinese  authors  were,  long  before  the 
existence  of  the  Jesuits,  perfectly  well  acquainted  with 
the  monument  of  Si-ngan-Fou,  and  the  propagation  of 
the  Christian  religion  in  the  Celestial  Empire.  After 

* Tsien-chi-King-Khiao-Khao,  vol.  viii.  lib.  18.  fol.  8. 


80  CHRISTIANITY  IN  CHINA,  ETC. 

that  it  appears  superfluous  to  invoke  the  testimony  of 
modern  authors,  but  they  may  nevertheless  carry  with 
them  some  authority.  Many  letters  written  in  the  last 
century  mention  the  existence  of  the  inscription,  and, 
what  is  very  remarkable,  do  not  say  a syllable  against 
its  authenticity.  How  can  we  suppose  that  there  should 
not  be  found  in  all  the  empire  a single  Avriter  who 
should  undertake  to  unveil  the  fraudulent  artifice  of  the 
Christians  and  missionaries,  especially  in  those  epochs  of 
persecution,  when  the  government,  the  mandarins  and 
the  people,  were  all  leagued  against  Christianity  ? What 
a piece  of  good  fortune  it  would  have  been  for  a Avriter 
of  that  time  to  be  able  to  fling  a good  pamphlet  in  the 
face  of  the  “ Worshippers  of  the  Lord  of  Heaven,”  and 
prove  to  the  whole  empire  that  they  Avere  no  better  than 
cheats  and  impostors ! But  nothing  of  the  kind  took 
place ; though  a thousand  calumnies  Avere  invented 
against  the  missionaries,  though  they  AA'ere  accused  of 
boiling  little  children  to  make  opium,  and  of  tearing  out 
the  eyes  of  sick  people. 

As  for  the  inscription  of  Si-ngan-Fou,  not  a moment’s 
doubt  appears  to  have  been  entertained,  for  there  is  not 
the  slightest  insinuation  of  the  kind  to  be  found,  even 
in  the  most  violent  manifestoes  that  have  ever  been 
published  in  China,  against  Christians  and  missionaries. 

Here,  surely,  are  })roofs  numerous  and  decisive 
enough  in  favour  of  the  monument  of  Si-ngan-Fou. 
Let  us  be  permitted,  nevertheless,  to  add  one  consider- 
ation, Avhich  forms,  in  our  opinion,  a more  conclusive 
proof  than  all  the  historic  and  scientific  testimony  that 
Ave  have  brought  forAvard. 

At  the  time  of  the  discovery  of  the  inscription,  there 
Avcrc  in  the  Chinese  empire,  a great  number  of  mis- 


INFERENCE. 


81 


sionaries  of  various  orders,  Franciscans,  Dominicans 
and  Jesuits  of  various  countries.  There  were  among 
them,  Portuguese,  Italians,  Spaniards,  French,  Germans, 
in  short,  men  from  all  the  nations  of  Europe.  These 
reli"ious  men  had  bidden  farewell  to  their  countrv,  and 
sacrificed  all  they  had,  to  travel  to  the  end  of  the  world, 
and  labour  in  the  conversion  of  the  infidels,  in  the  midst 
of  privations  and  sufferings  of  every  kind,  and  at  the 
risk  of  their  lives.  These  were  the  men  who  saw  and 
studied  the  inscription  of  Si-ngan-Fou,  and  sent  copies 
of  it  to  Europe  \ * and  we  for  our  parts  put  entire  trust 
in  their  sincerity.  We  are  convinced  that  these  devout 
persons  did  not  conspire  to  attest  unanimously  the 
authenticity  of  what  was  only  a fraud  ; we  are  convinced 
that,  devoted  to  a religious  life,  and  ready  at  any  mo- 
ment to  seal  their  testimony  with  their  blood,  they  did 
not  lie  with  effrontery  to  Europe,  China,  and  the  whole 
world. 

They  were,  assuredly,  not  guilty  of  this  “ pious 
fraud  ” of  which  Yoltaire  speaks.  Such  a fraud  would 
be  a villany,  of  which  it  is  impossible  for  any  one  to  be 
guilty,  until  he  had  lost  every  feeling  of  honour  and  re- 
ligion. Such  a proceeding  in  the  missionaries  of  China 
would  indeed  convict  them,  not  only  of  being  without 
conscience,  but  not  even  of  sane  mind ; for  no  rational 
motive  could  have  induced  them  to  fabricate  an  auda- 
cious lie,  which  could  serve  no  purpose,  and  which, 
if  discovered,  could  not  fail  to  ruin  their  mission, 

* Father  Alvares  Semedo,  who  was  at  that  time  In  Si-ngan-Fou, 
expresses  himself  thus : — “I  have  seen,  read,  and  considered  this 
stone,  at  my  leisure ; and  have  been  astonished  that  it  was  so  com- 
plete, and  the  letters  so  entii’e  and  well  formed,  after  the  lapse  of  so 
many  years.  (“  Hist.  Generale  du  Royaume  de  la  Chine.”) 

VOL.  I.  G 


82  CHRISTIANITY  IN  CHINA,  ETC. 

and  cover  them  with  shame  and  contempt  in  the  eyes 
of  their  own  neophytes,  as  well  as  the  Christians  of 
Europe. 

The  inscription  of  Si-ngan*Fou  is  then  genuine, 
since  its  authenticity  rests  on  the  good  faith,  the  honour, 
and  the  religion  of  the  missionaries ; as  well  as  on  the 
evidence  of  both  history  and  science  ; and  because  never 
yet,  either  in  East  or  West,  has  it  been  found  possible 
to  oppose  to  it  one  solid  irrefragable  argument. 

A judicious  member  of  the  Institute  has  not  hesi- 
tated to  declare  that  “ This  famous  monument,  whose 
authenticity  has  long  been  questioned,  out  of  hatred  to 
the  Jesuit  missionaries  who  first  made  it  known,  rather 
than  from  any  real  examination,  is  now  unanimously 
regarded  as  above  all  suspicion.”* 


* Saint  Martin,  “ Hist,  du  bas  Empire,”  vol.  vi.  p.  69. 


83 


CHAP.  III. 

UEUGIOUS  MOVEMENT  IN  THE  CHINESE  EMPIRE TOLERANCE  AND 

SCEPTICISM  OF  THE  CHINESE.  — PROPAGATION  OF  CHRISTIANITY  IN 

CHINA. FIRST  METROPOLITANS. PROGRESS  OF  PROSELYTISM. 

DETAILS  DRAWN  FROM  ARAB  LITERATURE CURIOUS  PASSAGE  IN 

A BOOK  ENTITLED  “ THE  CHAIN  OF  CHRONICLES.”  — REVOLUTION 

IN  CHINA. MASSACRE  OF  THE  CHRISTIANS. ARAB  WRITERS  AND 

MARCO  POLO. MISSIONARIES  SENT  TO  CHINA  IN  THE  TENTH 

CENTURY. — NOTICE  OF  PRESTER  JOHN. LETTER  OF  THIS  CURIOUS 

PERSONAGE  TO  THE  EMPEROR  OF  CONSTANTINOPLE. LETTER  OP 

POPE  ALEXANDER  III.  TO  PRESTER  JOHN.  — CONVERSION  OP  A 

KHAN  AND  A TRIBE  OF  KERAITES  IN  THE  ELEVENTH  CENTURY.  

NUMEROUS  CONQUESTS  OF  THIS  MONGOL  TRIBE.  — ORIGIN  OF  THE 

LEGEND  OF  PRESTER  JOHN UNG-KHAN,  THE  I.AST  SOVEREIGN 

OP  THE  KERAITES. 

At  the  period  when  the  apostles  of  Christianity  were 
erecting  in  the  heart  of  the  Chinese  empire  the  remark- 
able monument  of  which  Ave  have  spoken,  there  was  a 
great  religions  movement  going  on  in  Upper  Asia;  a 
movement  that  has  been  by  no  means  sufficiently  re- 
marked by  those  who  have  desired  to  contest  the 
authenticity  of  the  inscription  of  Si-ngan-Fou.  At  the 
very  time  when'  the  missionaries  of  Jesus  Christ  Avere 
scattering  the  seeds  of  divine  truth  in  the  populous 
countries  of  Upper  Asia,  the  disciples  of  Mahomet  and 
Buddha  were  also  animated  by  an  ardent  spirit  of  pro- 
selytisrn.  It  is  knoAAm  with  Avhat  fanatic  fuiy  the 
disciples  of  the  Koran  laboured  to  convert  men  to  tlieir 
faith.  Persia  had  been  subjugated  ; its  last  sovereign 
forced,  as  we  have  seen,  to  seek  a refuge  in  China,  and 

G 2 


84  CHRISTIANITY  IN  CHINA,  ETC. 

dying  at  last  in  the  mountains  of  Thibet.  The  Maho- 
metans were  already  widely  diffused,  opening  for  them- 
selves adroitly,  by  their  commerce,  a way  into  those 
countries  of  the  remote  East,  which  they  could  not  sub- 
jugate by  their  arms.  They  traded  in  India,  in  Ceylon, 
in  the  Straits  of  Sunda,  on  the  coasts  of  China,  and 
even  into  the  interior  of  the  empire,  where  they  pro- 
mulgated, in  perfect  liberty,  the  doctrine  of  the  Koran. 
The  Chinese  saw  the  Manicheans  and  the  Fire-wor- 
shippers rushing  into  their  country  in  crowds,  and  the 
Buddhists  especially  arriving  in  countless  caravans. 
A powerful  reaction  had  taken  place  against  them  in 
India ; Brahminism  had  pursued  them  everywhere,  and 
forced  them  to  expatriate  themselves ; and  they  fled  by 
thousands  to  seek  a refuge  amongst  the  populations  of 
Tartary,  Thibet,  and  China,  where  already  Pantheism 
and  the  subtle  philosophy  of  Buddhism  had  made  con- 
siderable progress  amongst  the  disciples  of  Lao-tze  and 
Confucius. 

During  the  period  referred  to  in  the  inscription  of 
Si-ngan-Fou,  China  was  governed  by  the  celebrated 
dynasty  of  Thang,  whose  princes  were  for  the  most  part 
enlightened  and  tolerant  men,  who  endeavoured  to  keep 
up  friendly  relations  with  foreign  countries. 

It  was  under  their  rule  that  the  Arabs  and  Persians 
kept  up  such  continual  communication  by  land  and 
sea  with  the  Celestial  Empire.  The  Emperor  Tai- 
Tsoung,  whose  edict  in  favour  of  toleration  for  the 
Imrninous  Religion  we  liave  already  mentioned,  does  not 
speak  of  Christianity  like  a man  convinced  of  its  truth ; 
nor,  indeed,  does  he  of  any  other  religion.  lie  is  an 
eclectic  philosopher,  who  affords  a hospitable  reception 
to  all  kinds  of  creeds  with  equal  benevolence  and  equal 


TOLERANCE  AND  SCEPTICISM  IN  CHINA. 


85 


indifFerence.  lie  speaks  like  a prince  who,  having  no 
state  religion  to  defend,  grants  his  protection  to  all 
inodes  of  worship,  and  all  symbols  that  do  not  oppose 
his  government.  Ilis  expressions  are  those  of  a true 
Chinese  philosopher,  disposed  to  believe  that  all  reli- 
gions are  good  according  to  time  and  place. 

This  strange  syncretism  was  characteristic  not  only 
of  the  head  of  the  state,  but  also  of  the  whole  nation. 
The  worship  of  Buddha  had  become  so  firmly  established 
in  China,  in  concurrence  with  the  two  religions  of  the 
Lettered  Class  and  of  the  Doctors  of  Reason,  that  many 
temples  were  raised  to  a conjunction  of  the  three 
systems,  in  which  the  statues  of  Buddha,  of  Lao-tze, 
and  of  Confucius  were  placed  on  the  same  level  on  the 
common  altar,  and  honoured  by  similar  rites  : the  three 
divinities  were  represented  standing,  Confucius  in  the 
middle,  between  Buddha  and  Lao-tze,  holding  each  by 
the  hand,  and  with  three  wax  lights  burning  at  their 
feet. 

On  the  gate  of  temples  of  this  kind  was  inscribed 
“ San-Khiao-Tang,”  that  is.  Temple  of  the  Three  Re- 
ligions ; and  in  the  interior  there  shone  above  the  altar 
three  great  golden  characters,  which  signify,  “ The  Three 
Religions  are  but  One : ” San-Khiao-y-Khiao. 

If  all  doctrines  were  received  in  China  with  the  same 
sympathy,  or  rather  the  same  indilFerence,  why  should 
it  be  thought  surprising  that  there  should  be  at  this 
time  a colony  of  Christian  priests,  freely  preaching  the 
Gospel,  building  churches,  and  receiving  a tolerant 
edict  in  favour  of  their  religion  by  the  philosophic  em- 
peror, who  solemnly  declares  it  to  be  “ mysterious,  ex- 
cellent, peaceful,”  and  which  he  respectfully  compares 
to  the  metaphysical  system  of  Lao-tze? 

G 3 


86  CHRISTIANITY  IN  CHINA,  ETC. 

The  inscription  of  Si-ngan-Fou  has,  then,  furnished  us 
with  authentic  information  on  the  propagation  of  the 
Christian  Faith  in  Upper  Asia  from  the  year  636  till 
781.  We  found,  hoAvever,  in  the  traditions  of  the  Sy- 
rian Church,  traces  of  evangelical  preaching  in  China 
previous  to  that  period.  We  have  seen  that  the  Patriarch 
Saliba-Zacha,  appointed  metropolitans  for  Heria  (in 
Khorassan),  for  Samarcand,  and  for  China  — a pro- 
ceeding which  denotes  that  Christianity  was  already 
flourishing  in  those  countries.  The  same  sources  Avill 
furnish  us  Avith  documents  to  shoAv  that  these  distant 
missions  still  subsisted  after  the  erection  of  the  monu- 
ment of  Si-ngan-Fou  in  781  — another  confirmation  of 
its  authenticity.  Is  there  anything  Avonderful  in  finding 
Christianity  spoken  of  in  an  inscription  Avhen  Ave  have 
certain  proofs  that  there  Avere  missionaries  in  the  coun- 
try both  before  and  after  the  erection  of  the  stone  ? 

Timotheus,  Avho  occupied  the  patriarchal  see  of  the 
Nestorians,  from  777  till  820,  sent  religious  men  to 
preach  the  Gospel  to  the  various  nations  of  Upper  Asia. 
At  this  time,  there  Avas  in  Assyria  a very  celebrated 
Nestorian  monastery  called  Beth-hobeh,  Avhere  resided 
a very  learned  monk  versed  in  all  the  Syrian,  Persian, 
and  Arabic  tongues.  His  name  Avas  Subchal-Jesu.  The 
Patriarch  Timotheus,  considering  this  man  Avell  suited 
to  the  mission,  made  him  a bishop,  and  sent  him  to 
preach  the  Gospel  to  the  inhabitants  of  the- environs  of 
the  Caspian  Sea.  The  ho[)es  of  tlie  patriarch  Avere  not 
disappointed;  for  Subchal-Jesu  brought  a great  number 
of  these  people  to  the  knoAvledge  of  the  truth,  built 
several  cliurches,  and  ordained  many  priests.  Encour- 
aged by  this  success,  he  aftcrAvards  i)enetrated  further 
into  the  remote  East,  and  traversed  Tartary  and  China, 


APPOINTMENT  OF  CHRISTIAN  BISHOPS. 


87 


scattering  everywhere  on  his  route  the  seed  of  the 
Gospel.  This  apostle  had  not  the  consolation  of  long 
enjoying  the  fruit  of  his  labours  ; for,  as  he  was  return- 
ing towards  Assyria  to  visit  the  Patriarch  Tirnotheus, 
and  recover  himself  a little  in  the  society  of  liis  brethren, 
lie  was  stopped  on  the  road,  and  murdered  by  robbers. 

The  patriarch  appointed  two  persons,  named  Kardage 
and  Jaballah,  to  be  his  successors,  and  added  to  them 
fifteen  monks  from  the  monastery  of  Beth-hobeh.  Seven 
of  these,  namely  Thomas,  Zache,  Sem,  Ephraim,  Simeon, 
Ananias,  and  David,  were  consecrated  bishops.  Some 
of  them  were  sent  to  India,  others  to  China,  or  Cathay, 
as  people  used  to  call  it  at  that  time. 

Soon  after  his  arrival  at  the  place  of  his  mission, 
Jaballah  wrote  to  the  Patriarch  Tirnotheus  : — “ By  the 
help  of  your  prayers,  and  of  the  grace  of  Clirist,  many 
nations  have  been  converted  to  the  true  faith;  and 
it  is  important  to  place  at  their  head,  bishops  chosen 
from  amongst  the  monks  who  accompanied  us  to  these 
countries.” 

The  Patriarch  replied  to  him  and  his  companions 
in  the  following  manner  (*)  : — “ It  is  true  that  the  or- 
dination of  one  bishop  absolutely  requires  the  presence 
of  three  others ; but  since  you  are  at  present  in  re- 
gions where  it  is  not  possible  to  collect  this  number, 
it  is  granted  to  you  by  the  word  of  the  Lord,  which 
rules  and  governs  all  things,  that  you  and  Bishop  Kar- 
dage shall  consecrate  the  bishop  whom  you  shall  have 
chosen.  To  represent  the  third  prelate,  you  will  place 

* Thomas  Margensis,  in  “ Historla  Monastica,’*  lib.  ir.  ch.  xx.  ; 
Assemani,  “ Bibliotheca  Or.”  vol.  iii.  p.  491. ; Mosheim,  “ Hist.  Tart.” 
p.  14. 

o 4 


88  CHRISTIANITY  IN  CHINA,  ETC. 

the  book  of  the  Gospels  on  the  seat  at  the  right  hand  of 
the  altar,  and  consecrate  the  first  bishop  according  to 
this  rite,  and  by  the  grace  of  God.  As  for  the  rest, 
they  may  then  be  consecrated  by  three  bishops.  I pray 
the  Holy  Spirit  to  pour  out  his  blessing  upon  you,  as  he 
formerly  did  on  the  Apostles.” 

Thomas,  Bishop  of  Marajah,  who  has  preserved  for 
us  this  valuable  correspondence  in  his  “ History  of  the 
Monastery  of  Beth-hobeh,”  wrote  towards  the  end  of 
the  eighth  century,  and  states  that  he  had  himself  seen 
the  letter  of  Patriarch  Timotheus  to  Bishop  Jeballah ; 
adding  also,  that  the  patriarch  wrote  to  him  to  inform 
him  that  David,  one  of  the  newly  consecrated  bishops, 
had  been  chosen  Metropolitan  of  China.* 

We  have  no  very  circumstantial  information  con- 
cerning the  state  of  the  Christian  Missions  in  high 
Asia,  but  we  must  presume  that  they  were  very  flou- 
rishing, and  that  the  number  of  neophytes  was  con- 
siderable. We  see,  in  fact,  that  from  the  beginning 
of  the  sixth  century  the  hierarchy  was  perfectly  esta- 
blished, and  the  metropolitans  succeeded  one  another 
regularly.  So  advanced  an  organisation  leaves  room 
to  suppose  that  Christianity  had  already  made  great 
progress.  We  read  in  a canon  of  the  Synod,  held  in 
850,  by  the  Patriarch  Theodosius,  and  which  recalls  the 
j)rescriptions  of  those  of  Nicca  and  Ezechiel  in  570, 
that  all  metropolitan  bishops  were  commanded  to  re- 
pair to  the  patriarch  once  in  four  years ; but  that  the 
metropolitans  of  India  and  China,  were  dispensed  from 
this  necessity  on  account  of  the  great  distance.  Here 

* Sinentibus  IMetropolitani  datum  fuisse  Davidem  cn  Epistola 
Tiraothei  dedici.  Thomas  Marg.  “ Hist.  Monas.”  lib.  iv.  ch.  xx. 


MONKS  IN  CHINA. 


89 


are  the  actual  words  of  the  canon,  as  they  have  been 
preserved  to  us  by  the  learned  ^laronite  Asseinani : 

“ That  the  six  metropolitans  of  llilam,  Prath,  Assur, 
&c.,  who  are  not  very  far  removed  from  the  patriarchal 
seat,  do  not  fail  to  come  like  the  others  every  four  years. 
As  for  those  placed  at  an  enormous  distance,  like  those  of 
India,  China,  Persia,  and  Samarcand,  who  are  hindered 
by  lofty  mountains  infested  with  robbers,  and  by  tem- 
pestuous seas  continually  occasioning  shipwrecks,  they 
may  abstain  from  coming  even  though  they  would 
■willingly  do  so ; but  let  them  not  fail  to  communicate 
with  the  patriarch  by  letter  every  six  years.  They 
will  also  take  care  to  levy  in  all  the  towns,  great  or 
small,  a just  and  suitable  tribute,  according  to  the 
canonical  rules ; and  to  send  this  to  the  patriarch,  as  a 
contribution  to  the  expenses  of  the  patriarchalTiouse.”^ 
This  tax  demanded  by  the  synod  was  doubtless  a 
sort  of  tithe,  the  institution  of  which  indicates  an 
already  flourishing  and  regularly  organised  church. 
The  far  East  possessed  also  at  this  epoch  several  mo- 
nasteries, where  the  monks  lived  in  community ; for 
we  find  in  the  “ Bibliotheque  Orientale”  of  Asseinani, 
a notice  of  a book  called  “ The  History  of  a Monk  of 
China,  and  of  Abraham.”  This  production,  which  in 
all  probability  dates  from  the  eighth  or  ninth  century, 
begins  thus  : “ This  is  what  Abraham,  Bishop  of  Bas- 
sora,  says : — I was  passing  one  day  near  the  cell  of 
one  of  the  monks  of  China,  and  I asked  permission  to 
make  a cell  opposite  to  his,  and  to  devote  myself  to  the 
same  exercises ; this  he  granted.”  It  was  certainly  a 
curious  thing  to  see  a Bishop  of  Bassora  traversing 

* Assemani,  Bibl.  Or.,  vol.  iii.  p.  347. 


90 


CHRISTIANITY  IN  CHINA,  ETC. 


China,  visiting  the  Christians  of  those  distant  coun- 
tries, and  settling  at  last  near  a Chinese  monk,  for  the 
purpose  of  devoting  himself  to  the  religious  exercises 
which  he  practised.  The  dialogue  between  Abraham 
of  Bassora  and  the  Chinese  monk  would  certainly  afford 
details  of  the  greatest  interest,  with  respect  to  the 
state  of  Christianity  in  those  countries,  and  we  have 
made  many  attempts  to  obtain  this  precious  Arabic 
MS.,  but  unfortunately  without  success. 

The  literature  of  the  Arabs  is,  in  fact,  the  only  one 
that  can  bring  us  on  the  track  of  the  propagation  of  the 
Gospel  in  the  far  East.  It  has  already  afforded  us 
several  important  indications  ; and  it  is  also  from  it  we 
learn  what  became  of  the  disciples  of  Olopen,  of  whom 
mention  is  made  in  the  inscription  of  Si-ngan-Fou.  The 
presence  of  Christians  in  China  in  the  ninth  century, 
has  been  noticed  by  Renaudot,  in  an  Arabic  narrative 
of  a voyage  to  India,  which  he  translated  first,  and 
which  was  long  erroneously  attributed  to  the  celebrated 
historian  Massoudi.  This  part  of  the  narrative  is  by  an 
intelligent  and  Avell-informed  man,  named  Abou-Zeyd 
Ilassan  de  Syraf.  He  speaks  from  the  information  of 
an  eye-witness,  Ibn  Vahab,  a Mussulman  merchant  of 
Bassora,  who  had  visited  not  only  the  ports  of  China, 
but  also  the  imperial  city  Si-ngan-Fou,  situated  at  the 
distance  of  two  months’  journey  from  the  sea. 

In  the  pages  of  the  Arab  writer  we  find  a very  curi- 
ous incident,  which  proves  that  there  existed  in  China 
a tolerably  accurate  knowledge  of  Jesus  Christ  and  his 
apostles.  The  author  relates  tliat  Ibn  Vahab  arrived 
at  Si-ngan-Fou,  and  was  introduced  into  the  Imperial 
palace.  The  Emperor,  after  having  interrogated  him 
on  the  affairs  of  the  West,  commanded  the  interpreter 


CHINESE  KNOWLEDGE  OF  SCRirXUUE. 


91 


to  sa)^  to  him  tlicse  words,  “ Should  you  recognise 
your  Master  if  you  were  to  see  liim  ? The  Emperor 
meant  the  Apostle  of  God,  — to  whom  may  God  be 
gracious  ! I replied.  And  how  can  I see  him,  since  he 
is  now  above  with  the  l\Iost  High  God  ? 

“ The  Emperor  answered.  That  is  not  what  I meant ; 
I was  speaking  only  of  his  face.”  The  Arab  then  said, 
“ Yes;  and  thereupon  the  Emperor  ordered  a box  to 
be  brought  and  placed  before  him,  and  from  this  he 
drew  some  papers,  saying  to  the  interpreter.  Show 
him  his  jMaster ! 

“ I recognised  on  these  pages,  the  portraits  of  the 
prophets ; and  when  I did  so,  I uttered  prayers  for 
them,  and  moved  my  lips.  The  Emperor  did  not  know 
that  I recognised  the  prophets,  and  told  the  interpreter 
to  ask  me  what  I moved  my  lips  for.  The  interpreter 
did  as  he  was  ordered,  and  I replied,  I was  pray- 
ing for  the  prophets.  The  Emperor  asked  how  I knew 
them ; and  I answered.  By  means  of  the  attributes 
which  distinguish  them.  Thus,  here  is  Noah  in  his 
Ark ; he  who  saved  himself  with  his  family,  when  the 
Most  High  commanded  the  waters  to  overwhelm  the 
whole  earth  with  its  inhabitants : Noah  and  his  family 
alone  escaped.  At  these  words  the  Emperor  began 
to  laugh,  and  said.  You  guessed  rightly  when  you 
said  it  Avas  Noah ; but  as  to  the  submersion  of  the 
whole  earth,  that  is  a thing  Ave  do  not  admit.  The 
deluge  only  affected  a part  of  the  earth,  and  not  either 
our  country  or  India.”  Ibn-Vahab  reported  that  he 
feared  to  refute  what  the  Emperor  had  stated  by  making 
use  of  the  arguments  that  he  was  acquainted  with, 
seeing  that  the  Prince  would  not  have  admitted  their 


92 


CHRISTIANITY  IN  CHINA,  ETC. 

force.  But  he  resumed,  “ Here  is  Moses  and  his  staff, 
with  the  children  of  Israel.” 

“ That  is  true,  said  the  Emperor;  but  Moses 
showed  himself  on  a very  small  stage ; and  his  people 
were  not  very  well  disposed  towards  him. 

“ I resumed.  Here  is  Jesus,  sitting  upon  an  ass,  and 
surrounded  by  his  Apostles. 

“ The  Emperor  said.  He,  too,  had  very  little  time  to 
appear  on  the  stage.  His  mission  did  not  last  more 
than  thirty  months.” 

Ibn-Vahab  continued  to  pass  the  prophets  in  re- 
view ; but  we  will  confine  ourselves  to  a part  of  what 
was  said.  Ibn-Vahab  added  that  above  the  figure  of 
each  prophet  there  was  a long  inscription,  which  he 
supposed  to  contain  their  names,  the  names  of  their 
countries,  and  the  circumstances  accompanying  their 
mission.  Afterwards  he  continued  thus,  “ I saw  the 
face  of  the  prophet  (Mahomet),  upon  whom  be  peace! 
He  was  mounted  on  a camel,  and  his  companions,  also 
on  camels,  were  placed  around  him.  They  all  wore 
Arab  coverings  on  their  feet,  and  had  tooth-picks  at 
their  girdles.  As  I began  to  weep,  the  Emperor  desired 
the  interpreter  to  ask  me  the  cause  of  my  tears.  I 
replied.  There  is  our  prophet  — our  Lord,  and  my 
cousin  *,  upon  him  be  peace  ! 

“ The  Emperor  answered,  You  have  spoken  truly; 
he  and  his  people  have  raised  the  most  glorious  empire, 
only  lie  has  not  been  able  to  see  with  his  own  eyes  the 
em})ire  he  founded.  The  edifice  was  only  seen  by  those 
Avho  came  after  him. 

“ I saw  the  })ictures  of  a great  number  of  otlier 


Ibn  Valiab  stated  himself  to  be  of  the  family  of  Mahomet. 


REVOLUTION  IN  CHINA. 


93 


prophets : some  were  making  the  sign  of  a cross  by 
uniting  the  thumb  and  forefinger,  as  if  they  meant  by 
this  movement  to  signify  some  truth.  Certain  of  the 
figures  were  represented  standing  on  their  feet,  and 
making:  si^ns  Avith  their  fingers  tOAvards  heaven.  There 
Avere  also  other  pictures,  but  the  interpreter  told  me 
these  represented  the  prophets  of  India  and  China.”  * 

The  Chinese  Emperor  AAdio  held  this  strange  dialogue 
Avith  the  Arab  Ibn-Vahab  Avas,  doubtless,  Ili-Tsoung, 
Avho  ascended  the  imperial  throne  in  874.  The  cele- 
brated dynasty  of  Thang  AA'as  then  approaching  its 
decline,  and  China  AA’as  pregnant  AAuth  one  of  those 
formidable  revolutions,  Avhich  have  so  often  conv'ulsed 
the  Empire,  but  always  ended  in  re-establishing  things 
on  the  same  basis  and  Avith  the  ancient  institutions. 
It  was  in  the  reign  of  Hi-Tsoung,  and  almost  im- 
mediately after  the  departure  of  the  Arab,  that  the 
disturbance  of  which  the  narrative  of  Abou-Zeyd 
spake  began. 

The  insurrection  burst  out  simultaneously  in  the 
provinces  of  Pe-Tche-Li  and  Chan-Toung,  to  the  north 
of  the  Yellow  River.  The  chief  of  the  rebels  was 
Hoang-Tchao,  named  Banschoua  by  the  Arab  Avriter. 
He  AA’as  of  a mercantile  family  which  had  made  a con- 
siderable fortune  by  some  speculations  in  salt ; he  had 

* The  box  evidently  contained  a collection  of  portraits  of  the 
divinities  and  principal  persons  of  Judaism,  Christianity,  Moham- 
medanism, Buddhism,  and  other  religions  of  China  and  India.  The 
general  spirit  of  the  princes  of  the  dynasty  of  Thang,  was  that  of 
toleration  or  indifference.  Sometimes  a sovereign  would  seem  to 
lean  towards  Christianity,  sometimes  to  the  worship  of  Fo  or 
Buddha,  and  sometimes  to  the  doctrines  of  Tao-tse,  or  of  the  disciples 
of  Lao-tze. — Note  by  JL  Reinaud. 


94  CHRISTIANITY  IN  CHINA,  ETC. 

studied  a good  deal,  and  after  having  finislied  his 
classical  course  he  wished  to  become  a candidate  for 
the  Mandarinate.  He  passed  successfully  his  examin- 
ations for  the  bachelor’s  degree,  but  broke  down  in 
those  for  the  doctor’s;  and  his  wounded  pride  then 
drove  him  into  the  conspiracies  of  secret  societies, 
which,  in  China,  as  elsewhere,  are  the  refuge  of  ambitious 
malcontents.  The  rebellion  soon  spread  over  the  whole 
country,  and  Hoang-Tchao  became  its  sole  chief. 

The  middle  class  Chinaman  by  no  means  aspired, 
however,  after  the  honour  of  becoming  the  founder  of 
a new  dynasty,  and  at  first  he  refused  the  title  of 
Emperor,  and  called  himself  merely  “ The  General  who 
attacks  the  Heavens.”  In  879  he  led  his  revolutionary 
bands  into  Fo-kien  and  Tche-Kiang,  and  took  the 
capital  of  the  latter  province,  the  town  of  Han-Tcheou- 
Fou,  situated  at  a short  distance  from  the  celebrated 
seaport  Khan-Fou.  In  this  town  he  ordered  those 
frightful  massacres,  in  which  some  of  tlie  numerous 
foreigners  who  came  to  trade  in  China  were  involved. 
Such  is  an  abridged  account  of  the  narrative  of  Chinese 
historians.  Hut  it  is  in  this  way  that  the  Arab  writer 
gives  the  story  of  the  events  which  overthrew  the 
celebrated  dynasty  of  Thang,  and  substituted  for  it  that 
of  Song : — 

“ That  which  lias  turned  China  from  the  course  of 
law  and  justice  in  wliich  she  was  previously  proceeding, 
and  which  has  interrupted  the  expeditions  against  the 
port  of  Syraf,  is  tlie  enterprise  of  a rebel,  who  did 
not  belong  to  the  royal  house,  and  who  was  named 
Banschoua  (Hoang-Tchao).  This  man  began  by  an 
artful  line  of  conduct  and  insubordination  ; then  lie 
took  arms,  and  began  to  commit  extortion  on  private 


CONDITION  OF  THE  EMPIltE. 


95 


persons ; by  little  and  little,  evil  disposed  men  began  to 
gather  round  him ; his  name  became  formidable  ; his 
resources  increased  ; his  ambition  was  fired  ; and  among 
the  cities  of  China  that  he  attacked  was  Khan-Fou, 
a port  at  which  the  Arab  merchants  disembark.  Be- 
tween this  city  and  the  sea  there  is  a distance  of  some 
days’  journey ; it  is  seated  on  a great  river,  and  bathed 
with  sweet  water. 

“ The  people  of  Khan-Fou  having  closed  their  gates, 
the  rebel  besicfied  them  for  a long  while.  That  took 
place  in  the  course  of  the  year  264  (a.d.  878).  The 
town  Avas  at  length  taken,  and  the  inhabitants  put  to 
the  sword.  Persons  acquainted  with  events  that  take 
place  in  China,  report  that  on  this  occasion  there 
perished  a hundred  and  twenty  thousand  persons  — 
Mussulmans,  Joavs,  Christians,  and  Magi,  who  had  set- 
tled in  the  city  for  the  sake  of  trade ; not  to  mention 
the  numbers  killed  who  Avere  natives  of  the  country. 
The  number  of  persons  of  the  four  religions  mentioned 
who  perished  is  known,  because  the  Chinese  government 
levied  a tax  upon  them  according  to  their  number.  The 
rebel,  moreover,  cut  doAvn  the  mulberry  and  other  trees 
which  were  on  the  territory  of  the  city.  We  mention 
the  mulberry  in  particular,  because  the  leaves  of  this 
tree  serve  to  feed  the  Avorm  which  makes  the  silk,  until 
the  creature  constructs  for  itself  its  last  dwelling.  This 
was  the  reason  Avhy  silk  was  no  longer  sent  to  Arabia 
and  other  countries.” 

The  Empire  of  China  was  after  that  time,  concludes 
the  Arab  narrator,  much  in  the  state  Persia  Avas  in  for- 
merly, when  Alexander  killed  Darius,  and  divided  its 
provinces  among  his  generals.  According  to  the  testi- 
mony of  the  Arab  traveller,  there  were  at  Khan-Fou 


96 


CHRISTIANITY  IN  CHINA,  ETC. 


a great  numlDer  of  Christians  ; and  they  were  massacred 
along  with  the  multitude  of  foreigners  who  flocked  thi- 
ther to  traffic  on  the  Coast  of  China,  and  usually  to  the 
port  of  Khan-Fou.  It  is  remarkable,  and  tends  to  show 
how  much  this  Arab  writer  is  worthy  of  our  confidence, 
that  Marco  Polo,  who  visited  this  great  commercial 
depot  four  hundred  years  afterwards,  speaks  of  it  in  the 
same  terms. 

“ And  also  I must  let  you  know,”  says  the  illustrious 
Venetian,  “that  twenty-five  miles  from  this  city  is  the 
sea,  between  north-east  and  east ; and  there  is  a town 
called  Ganfoo,  a very  good  port,  whither  come  im- 
mense vessels  and  large  quantities  of  merchandise  of 
great  value  from  India  and  other  parts.”*  The  factories 
of  the  numerous  foreigners  who  come  to  trade  with  the 
Chinese  were  probably  at  Han-Tcheou-Fou,  a town  but 
a little  way  from  the  sea,  and  which,  being  the  capital 
of  the  province,  was  of  considerable  importance.  It  had 
become  a great  commercial  centre  for  all  parts  of  China, 
and  it  was  so  in  the  time  of  Marco  Polo,  who  speaks  very 
little  of  Khan-Fou,  but  gives  a magnificent  description 
of  this  town,  which  he  calls  Quinsay. 

“ Quinsay  is  so  large  that  it  is  certainly  a hundred 
miles  round  ; and  there  are  in  it  twelve  thousand  bridges 
so  high  that  great  ships  might  pass  under  them;  and 
no  one  need  wonder  that  there  are  so  many  bridges, 
for  I tell  you  that  the  city  is  entirely  in  the  water 
and  surrounded  by  water,  so  that  there  must  be  many 
bridges  in  order  to  go  about  it.  And  within  -the  city 
there  is  a lake  which  is  certainly  thirty  miles  round ; 
and  round  the  lake  many  beautiful  palaces  and  fine 


* Marco  Polo,  edition  by  the  Societe  des  Geographic,  vol.  i.  p.  170. 


ARAB  WRITERS  AND  MARCO  POLO. 


1)7 


houses  belonging  to  the  great  people  and  rich  and 
powerful  men  who  reside  in  tlie  place.  And  there  are 
many  abbeys  and  churches  of  idolaters,  and  the  houses 
of  the  city  have  high  towers  of  stone,  where  valuable 
things  are  put,  for  fear  of  tire.  For  the  other  habita- 
tions are  of  wood.  The  people  are  idolaters,  and  eat 
the  flesh  of  dogs  and  other  vile  animals  that  Christians 
would  on  no  account  eat. 

“ Know,  also,  that  within  this  city  is  a mount,  and 
on  the  mount  a tower,  and  on  the  tower  a plate  of 
metal ; and  whenever  fire  or  any  other  cause  of  alarm 
happens  in  the  city,  a man,  put  there  for  the  purpose, 
strikes  this  plate  with  a hammer,  with  which  he  is 
provided,  so  strongly,  that  he  is  heard  afar  off ; so  that 
when  one  hears  that  sound,  one  may  know  certainly 
that  there  is  fire  or  some  other  distress.  All  the  streets 
are  paved  with  stone,  and  also  all  the  roads  in  the 
country  of  Mangy  *,  and  one  can  ride  upon  them  very 
conveniently  ; and  if  it  were  not  for  this  pavement,  one 
could  not  well  ride,  for  the  country  is  very  low,  and 
when  it  rains  there  are  many  pools.  And  know,  also, 
that  this  city  has  full  three  thousand  baths,  with  springs 
that  issue  from  the  ground,  from  which  the  people  have 
much  delight  and  cleanliness ; and  the  ocean  sea  is  at 
about  twenty-five  miles  oflf,  near  the  town  that  they 
call  Ganfoo;  and  there  are  many  great  ships  there, 
which  come  and  go  from  India  and  other  foreign  parts, 
and  bring  and  take  back  merchandise  of  such  kinds  as 
are  thought  of  most  worth  in  the  city  ; and  from  the 
city  of  Quinsay  there  goes  a great  river  unto  the 
sea-port. 


VOL.  I. 


* Southern  China. 
H 


98  CimiSTIANITY  IN  CHINA,  ETC. 

“ Also  there  is  in  this  city  the  palace  of  the  king 
which  is  the  greatest  in  the  world.  It  is  ten  miles 
round,  and  is  surrounded  by  high  embattled  walls,  and 
within  the  walls  there  are  the  finest  and  most  delectable 
gardens  in  the  world,  and  many  fountains  and  lakes 
full  of  fish ; and  in  the  midst  is  the  palace,  which  is 
very  large,  and  very  fine.”f 

This  description  is  remarkably  accurate.  We  have 
had  occasion,  during  our  long  residence  in  China,  to 
visit  Han-Tcheou-Fou,  which  is  still  one  of  the  finest 
and  most  considerable  cities  in  the  empire.  It  is  still 
intersected  by  numerous  canals,  on  which  thousands 
of  junks,  painted  in  bright  colours,  and  brilliantly 
varnished,  convey  the  rich  merchants  and  elegant  lite- 
rati of  the  province  of  Tche-kiang,  in  various  di- 
rections. 

Marco  Polo  must  have  been,  at  Han-Tcheou-Fou, 
delightfully  reminded  of  his  native  Venice,  with  its 
gondolas  and  its  warm  climate. 

It  was  in  this  city  that  the  massacre  mentioned  by 
the  Arab  traveller  took  place ; and  it  is  to  be  pre- 
sumed that  there  were  also  Christians  in  other  towns, 
and  that  they  were  no  more  spared  than  those  of  Han* 
Tcheou-Fou  by  the  bands  of  IIoang-Tchao.  This  in- 
surrectionary chief,  after  having  ravaged  several  pro- 
vinces of  the  South,  increased  his  army  with  all  the 
vagabonds  and  malcontents  Avhom  he  met  on  his  road, 
and  he  soon  found  himself  at  the  head  of  two  hundred 
thousand  men.  Then  he  changed  his  title  of  '“  General 

* ITan-Tclieou-Fou  1ms  been  the  capital  of  the  empire  at  various 
epochs,  ami  especially  under  the  dynasty  of  Song. 

t Voyage  do  Marco  Polo,  MS.  of  the  Imp.  Lib.  fol.  67,  &c. 


ASSISTANCE  OF  THE  MISSIONARIES. 


99 


•who  attacks  the  heavens,”  for  “ General  aided  by 
heaven;”  meaning  to  indicate  that  the  revolution  had 
been  sanctioned  and  consecrated  by  success.  After 
having  issued  a manifesto,  and  published  it  in  all  the 
provinces,  he  marched  openly  upon  Si-ngan-Fou,  the 
capital  of  the  empire ; and  his  advance  was  so  rapid,  that 
the  Emperor  had  scarcely  time  to  escape  into  Thibet. 
IIoang-Tchao  then  entered  the  capital,  and  declaring 
himself  Emperor,  put  to  death  the  members  of  the 
Imperial  family  who  had  not  had  time  to  escape. 

The  Christianity  planted  by  Olopen,  and  which  had 
long  been  so  flourishing  under  the  Thang  dynasty,  had 
doubtless  much  to  suffer  during  these  political  disturb- 
ances, and  it  is  probably  from  this  epoch  we  may  date 
the  decay  and  ruin  of  the  missions  of  China.  The 
preaching  of  the  Gospel  in  the  Celestial  Empire  was 
however  not  entirely  abandoned,  and  the  increasing 
difficulties  it  had  to  contend  Avith,  the  massacre  of 
foreigners  above  alluded  to,  and  the  cessation  of  com- 
mercial relations  of  China  Avith  Persia  and  Arabia, 
could  not  put  a stop  to  it.  According  to  the  text  of 
an  Arab  Avriter  named  Aboulfarage,  cited  by  Golius  in 
his  notes  to  the  astronomical  treatise  of  Alfergany,  it 
is  knoAvn  that  in  the  latter  half  of  the  tenth  century, 
a Christian  monk  of  Nadjran,  in  Arabia  Eelix,  Avas 
directed  by  his  Patriarch  to  go  Avith  some  other  re- 
ligious men  to  China,  and  afford  assistance  to  the  Chris- 
tians of  that  country.  Renaudot  * has,  Avith  his  cus- 
tomary sagacity,  perceived  the  value  of  this  isolated 
passage,  and  recognised  in  the  patriarch  mentioned  by 
Golius,  the  Archbishop  of  Seleucia  on  the  Tigris,  who 


* Anc.  Relation,  &c.,  p.  269. 


100 


CHRISTIANITY  IN  CHINA,  ETC. 


had  established  his  residence  at  Bagdad,  and  who, 
under  the  title  of  Catholicus,  exercised  jurisdiction  over 
all  the  Nestorian  Churches  of  Persia,  India,  and  China. 

“ Unfortunately,”  observes  M.  Reinaud  *,  “the  nar- 
rative of  Golius  presented  obscurities  and  even  con- 
tradictions. It  did  not  appear  to  be  very  clear  who 
was  this  Avriter  of  the  name  of  Aboulfarage,  on  whose 
authority  the  account  rested.  It  Avas  asked  by  AA'hat 
route  ecclesiastics  from  Bagdad  could  have  proceeded 
to  China,  at  an  epoch  Avhen  travelling  Avas  extremely 
difficult.  Besides,  if  toAvards  the  end  of  the  tenth  cen- 
tury these  ecclesiastics  had  made  their  Avay  to  China, 
Avhy  Avere  not  others  subsequently  charged  Avith  the 
same  mission  ? ” 

These  questions,  hoAvever,  have  been  triumphantly 
ansAvered  by  M.  Reinaud  himself.  Tlie  learned  pro- 
fessor of  Arab  literature  in  the  “ Ecole  des  Langues 
Orientales,"  Avhose  zeal  for  all  that  can  promote  the 
true  progress  of  science  is  indefatigable,  has  discovered, 
in  a valuable  manuscript,  the  confirmation  of  the  fact 
advanced  by  M.  Reinaud  on  the  authority  of  Golius. 

“ The  Royal  Library,”  says  M.  Reinaud,  “ has 
received  from  Constantinople,  by  the  intervention  of 
M.  Le  Baron  de  Slane,  a copy  of  the  second  volume 
of  the  Kitah-aLFihrist,  made  from  one  in  a library 
of  that  capital.  The  Kitab-al-Fihrist,  of  Avhich  the 
Royal  Library  has  hitherto  possessed  only  the  first 
volume,  is  a kind  of  Arab  bibliography,  classed  ac- 
cording to  subjeefs,  and  arranged  in  the  )'ear  377 
of  the  Hegira”  (a.d.  987).  The  greater  part  of  the 

* Note  addressed  to  M.  Cliarles  Lenormand,  and  inserted  in  the 
Correspondant,  vol.  xv.  p.  761. 


ASSISTANCE  OF  THE  MISSIONARIES. 


101 


■works  mentioned  in  it  have  not  come  down  to  our 
time  ; but  it  is  the  source  to  which  most  of  our  mo- 
dern Oriental  bibiiographers  have  resorted  for  all  that 
concerns  the  first  four  centuries  of  Arab  literature. 

The  author,  Moliammed,  the  son  of  Ishac,  surnamed 
Aboulfarages,  lived  at  llagdad,  and  carried  on  the 
trade  of  a bookseller.  In  folio  227  verso  of  the  new 
copy  of  the  second  volume,  there  is  mention  made  of 
the  fact  alluded  to  by  Golius,  and  it  is  evident  that 
this  is  a copy  of  the  very  work  so  long  sought  in  vain. 
Tlie  passage  is  as  follows: — “In  the  year  377  (a.d. 
987)  I found  living  in  the  Christians’  quarter,  behind 
the  church,  a monk  of  Nadjran,  who  seven  years  before 
had  been  sent  by  the  DjaloUk  (Catholic)  to  China, 
along  with  five  other  ecclesiastics,  to  set  the  affairs  of 
Christianity  there  in  order.  I saw  a man  still  young, 
and  of  an  agreeable  countenance,  but  he  spoke  little, 
and  never  opened  his  mouth  but  to  answer  the  ques- 
tions put  to  him.  I asked  him  for  some  information 
concerning  his  travels,  and  he  answered  that  Chris- 
tianity had  become  extinct  in  China. 

“ The  Christians  who  had  been  in  that  country  had 
perished  in  different  ways,  the  churcli  that  had  been 
built  for  them  had  been  destroyed,  and  there  remained 
not  one  single  Christian  in  China.  The  monk,  not 
having  found  any  one  whom  he  could  aid  by  his  mi- 
nistry, had  returned  more  quickly  than  he  went.”  The 
Arab  writer  does  not  express  himself  very  clearly  as 
to  the  route  the  ecclesiastics  had  followed ; but  he 
says  that  the  distance  by  sea  differed  according  to  the 
way  they  took,  and  that  the  navigation  was  very  trou- 
blesome, as  few  persons  could  be  found  acquainted 
with  those  latitudes.  At  the  time  when  the  monk 


102  CHRISTIANITY  IN  CHINA,  ETC. 

visited  China,  the  capital  where  the  sovereign  resided 
Avas  called  ThadjouyL  The  empire  had  previously 
been  divided  into  two  territories ; but  one  of  the  tAvo 
competitors  for  sovereignty  had  succumbed  to  the 
other,  Avho  noAv  remained  sole  master. 

“ Let  us  pause  a moment,”  says  M.  Reinaud,  ‘‘  to 
consider  these  various  circumstances.  At  the  epoch  to 
Avhich  the  inscription  of  Si-ngan-Fou  relates,  China  was 
under  the  laws  of  the  dynasty  of  Thang.  It  was  a 
brilliant  period  of  Chinese  history,  for  the  princes  of 
the  dynasty  of  Thang  Avere  in  general  enlightened  and 
tolerant  men,  Avho  sought  to  maintain  friendly  relations 
with  foreign  nations.  It  was  under  their  dominion 
that  the  Arabians  and  Persians  kept  up  so  active  an 
intercourse  both  by  sea  and  land  Avith  the  Celestial 
Empire.” 

It  Avas  in  this  period  that  Christianity  A\"as  propagated 
in  China,  but  the  Thangs  disappeared  at  the  beginning 
of  the  tenth  century,  in  the  midst  of  intestine  AA^ars,  and 
the  other  scourges,  Avhich  anarchy  ahvays  brings  in  its 
train.  Various  factions  Avere  formed,  and  it  Avas  not  till 
toAvards  the  year  960  that  the  dynasty  of  Song  esta- 
blished itself;  Avhich  Avas  in  poAver  at  the  time  the  monk 
of  Nadjran  undertook  his  mission  (about  980);  though, 
as  it  appears,  it  had  hardly  yet  established  its  authority 
over  the  Avhole  empire.  The  Christians  had  of  course 
suffered  in  the  general  confusion,  like  the  rest  of  the 
nation ; but  Avhen  order  had  been  restored,  a violent 
reaction  took  place  in  favour  of  the  ancient  traditions 
of  the  country,  and  tliis  finished  Avhat  Avar  and  tyranny 
had  unfortunately  l)egun. 

These  revolutionary  movements  and  changes  of  dy- 
nasty, so  frequent  in  China,  could  not  but  offer  numer- 


ntESTEU  JODN. 


103 


oils  obstacles  to  the  propagation  of  the  gospel  in  those 
countries ; but  a strong  presumption  is  atlbrilecl  that 
the  progress  of  the  faith,  thus  obstructed  in  the  Central 
Empire,  extended  beyond  the  Great  Wall,  amongst  the 
Tartar  tribes,  who  were  preparing  to  play  so  great  a 
part  on  the  theatre  of  the  world. 

Towards  the  commencement  of  the  eleventh  century, 
a prodigious  sensation  was  excited  in  Europe,  Asia,  and 
Africa,  by  the  conversion  to  Christianity  of  a prince 
known  by  the  name  of  Priest,  or  Prester  John.  The 
renown  of  this  monarch  went  on  increasing  through 
the  twelfth  and  thirteenth  centuries, — for  this  partly 
real  and  partly  fanciful  personage  appeared  not  to  be 
subject  to  the  law  of  mortality.  The  type  still  re- 
mained, and  was  continually  receiving  new  embellish- 
ments. It  was  agreed  that  this  sacerdotal  person 
surpassed  in  power  and  riches  all  the  potentates  of  the 
earth ; on  that  point  there  was  no  difference  of  opinion. 
But  as  to  whereabout  this  wonderful  priestly  Croesus, 
this  kingly  pontiff,  was  to  be  found,  there  were  very 
wide  differences  indeed.  Some  placed  him  in  Africa, 
— in  Ethiopia ; others  proclaimed  that  his  incomparable 
kingdom  was  situated  in  Asia,  but  could  not  decide 
whether  it  was  in  India,  Tartary,  or  Thibet.  The 

countr}^,  as  well  as  the  title  and  the  religion  of  this 
mysterious  potentate,  furnished  the  erudite  of  the  time, 
and  also  the  tellers  of  stories,  with  materials  for  dis- 
sertations without  end,  and  a monstrous  heap  of  fables 
and  contradictions. 

There  was,  indeed,  so  much  written  in  the  middle 
ages  about  Prester  John,  that  it  is  not  very  easy  to 
discover  what  little  portion  of  truth  may  exist  amidst 
the  thousand  accounts,  which  scarcely  agree  in  any 


104 


CHRISTIANITY  IN  CHINA,  ETC. 


one  particular.  Otho  of  Freisingen,  Alberic  of  Trois 
Fontaines,  William  of  Tripoli,  Vincent  de  Beauvais, 
Jacques  de  Vitry,  Marco  Polo,  Plan-Carpin,  Rubruk, 
Jordan  de  Severac,  Mandeville ; in  short,  all  the  tra- 
vellers and  writers  of  the  period,  busied  themselves 
about  Prester  J.ohn,  and  related  the  most  marvellous 
things  concerning  him.  Nothing,  however,  can  equal 
what  this  strange  personage  says  of  himself ; or,  at 
least,  in  a letter  attributed  to  him,  which  was  addressed 
to  the  Emperor  of  Constantinople.* * * §  Mosheimf,  who 
copies  it  from  Assemani  J,  regards  it  as  apocryphal ; 
but  many  other  critics,  and  among  others,  Marsden  §, 
are  disposed  to  admit  its  authenticity.  Authentic  or 
not,  however,  it  is  so  curious,  and  so  illustrative  of  the 
spirit  of  the  time,  that  we  shall  not  hesitate  to  translate 
it  almost  entire  : — 

“ John  Priest,  by  the  Power  and  the  Virtue  of  God  and  our  Lord 

Jesus  Christ,  Lord  of  fiords,  to  the  Sovereign  of  Constantinople, 

may  he  enjoy  health  and  prosperity  by  the  grace  of  God. 

“ It  has  been  made  known  to  our  Majesty,  that  you  esteem  our 
excellence,  and  that  there  has  been  speech  among  you  of  our  gran- 
deur. We  have  learned  from  our  secretary  that  you,  had  the 
intention  to  send  us  some  articles  of  luxury  and  curiosity.  What 
we  desire  and  wish  to  know  is,  whether  you  have,  like  us,  the  true 
faith  — whether  you  believe  in  our  Lord  Jesus  Christ  ? We  know 
tliat  you  are  a man,  and  that  your  little  people  take  you  for  a sove- 
reign, although  you  are  but  a mortal  destined  to  corruption.  If  you 
have  need  of  anything  that  would  be  agreeable  to  you,  make  it  known 
to  us  by  our  secretary,  and  you  shall  obtain  it  from  our  munificence. 
If  you  like  to  come  to  our  dominions,  you  shall  be  appointed  to  be 


• Probably  the  Emperor  Alexis  Comnenus,  who  died  in  1118. 

f Hist.  Tart,  in  Appendix,  p.  29. 

I Bibl.  Orient,  vol.  iii.  partii.  chap.  ix.  p.  490. 

§ Travels  of  Marco  Polo,  pp.  192,  193. 


LETTER  OF  rUESTEU  JOHN. 


105 


the  greatest  and  most  worthy  of  our  house,  and  you  may  partake  of 
our  abundance.  Should  it  please  you  to  go  back  again,  you  shall 
set  forth  overwhelmed  by  benefits. 

“Do  you  desire  to  know  the  grandeur  and  excellence  of  our  dynasty, 
the  extent  of  our  power  and  dominion  ? Know  and  believe  that  I 
am  the  Priest  John,  the  servant  of  God,  and  that  I surpass  in  riches, 
in  power,  and  in  virtue,  all  the  kings  of  the  earth.  Sixty-two  kings 
are  tributary  to  me.  I am  a zealous  Christian,  and  I protect  and 
support  by  my  alms  the  poor  Christians  who  are  subjects  of  our 
merciful  empire. 

“We  have  formed  the  project  of  visiting  the  sepulchre  of  our 
Lord,  at  the  head  of  a great  army,  as  becomes  the  glory  of  our 
Majesty ; and  we  wish  to  combat  and  to  humble  the  enemies  of  the 
cross  of  Christ,  whose  name  be  blessed  and  exalted. 

“ Our  magnificence  dominates  the  three  Indies  ; our  domains, 
setting  out  from  Further  India,  where  reposes  the  body  of  St.  Thomas 
the  Apostle*,  advance  across  the  deserts  to  the  place  where  the  sun 
is  born,  and  return  by  a circuit  to  the  ruins  of  Babylon,  not  far  from 
the  tower  of  Babel. 

“ Sixty-two  provinces,  of  which  few  are  Christian,  obey  us ; each 
has  its  king,  and  all  are  tributary  to  us.  In  our  territories  are  found 
elephants,  dromedaries,  camels,  and  animals  of  every  species  under 
heaven.  Milk  and  honey  flow  in  our  country,  and  no  poison  is  ever 
found  there.  One  of  our  provinces,  which  is  inhabited  by  Pagans, 
is  traversed  by  a river  called  the  Indus.  Issuing  from  Paradise, 
it  rolls  its  waters  through  the  entire  province,  and  in  them  are  found 
emeralds,  sapphires,  and  other  precious  stones.  In  another  pro- 
vince pepper  grows  in  abundance,  and  the  earth  is  covered  by  an 
immense  forest  filled  with  serpents.  This  forest  is  situated  at  the 
foot  of  Mount  Olympus,  whence  springs  up  an  inexhaustible  foun- 
tain, whose  waters  preserve  all  kinds  of  flavours.  Then  comes  an 
arid  sea  of  sand.  At  three  days’  journey  from  this  immense  desert 
there  are  inhabited  mountains,  amongst  which  there  flows  a stream 
that  cannot  be  approached.  This  stream  throws  itself  into  a great 
river,  into  which  the  inhabitants  of  our  countries  plunge  and  bring 
up  wonderful  quantities  of  precious  stones.  Beyond  that  river  are 


* It  will  be  observed  how  unvarying  was  the  tradition  of  the 
apostleship  of  St.  Thomas  in  India. 


106 


CHRISTIANITY  IN  CHINA,  ETC. 

ten  Jewish  tribes,  who,  although  they  ehoose  their  own  kings,  are 
nevertheless  the  slaves  and  tributaries  of  our  Excellency. 

“ In  another  province  of  our  States,  near  the  torrid  zone,  there 
are  worms,  called  in  our  language  Salamanders,  which  can  only  live 
in  the  fire.  They  envelop  themselves  in  a kind  of  tissue,  like  the 
insects  that  produce  silk,  and  the  substance  is  wrought  with  care  by 
the  ladies  of  our  palace,  and  thus  we  have  stuffs  and  garments  of  it 
for  the  use  of  our  Excellency.  These  garments  can  only  be  purified 
by  being  placed  in  a fierce  fire. 

“ We  believe  that  we  have  no  equal,  either  for  the  quantity  of 
our  riches,  or  the  number  of  our  subjects.  When  we  issue  forth  to 
make  war  upon  our  enemies,  we  have  borne  before  us,  upon  thirteen 
cars,  thirteen  large  and  precious  crosses,  ornamented  with  gold  and 
jewels.  Each  cross  is  followed  by  ten  thousand  horsemen  and  a 
hundred  thousand  foot  soldiers,  without  counting  the  men  of  war, 
charged  to  conduct  the  baggage  and  provisions  of  the  army. 

“ When  we  go  out  merely  on  horseback,  our  Majesty  is  preceded 
by  a cross  without  either  gold,  jewels,  or  any  ornament,  in  order 
that  we  may  always  remember  the  Passion  of  our  Lord  Jesus 
Christ ; then  there  is  a golden  vase  filled  with  earth,  in  order  to 
remind  us  that  our  body  must  return  whence  it  came  — that  is  to 
say,  to  the  earth  ; and  lastly,  there  is  a silver  vase  Idled  with  gold, 
that  every  one  may  understand  that  we  are  the  Lord  of  Lords.  Our 
magnificence  surpasses  all  the  riches  in  the  world. 

“ Every  year  we  visit  the  body  of  the  prophet  St.  Daniel,  in  the 
desert  of  Babylon.  We  go  there  armed  because  of  the  serpents. 
In  our  country  is  caught  the  fish  whose  blood  is  used  for  the  purple 
dye.  We  rule  over  the  Amazons,  and  likewise  over  the  Brahmins. 
The  palace  in  which  our  Sublimity  resides,  is  like  that  built  by 
St.  Thomas,  for  Gondophorus,  King  of  India.*  Its  woodwork  is  of 
the  most  costly  kind,  and  its  roof  is  of  ebony,  to  avoid  the  danger 
of  fire.  At  the  summit  of  this  palace  are  seen  two  golden  globes, 
surmounted  each  by  a carbuncle,  in  order  that  the  gold  may  shine 
during  tlie  day,  and  the  carbuncle  at  night.  Tlie  tables  pn  which 
the  repasts  are  spread  in  this  palace  are,  some  of  gold  and  some  of 
amethyst ; the  columns  that  support  them  are  of  ivoiy. 

“ Tlie  chamber  where  our  Sublimity  reposes,  is  ornamented  with 


* The  tradition,  it  will  be  seen,  is  still  the  same. 


LETTER  OF  PRESTER  JOHN. 


107 


various  works  in  gold,  silver,  and  jewels ; and  is  perpetually  per- 
fumed by  the  odour  of  the  balsams  burnt  in  it. 

“ Our  bed  is  of  sapphire.  Why  does  our  Dignity  ehoose  to  adopt 
the  title  of  Priest?  That  is  what  your  prudence  need  not  be  sur- 
prised at.  We  have  in  our  court  many  otficers,  whose  dignity, 
functions,  and  titles,  are  borrowed  from  the  ecclesiastical  hierarchy. 
There  arc  even  some  who  are  superior  to  us  with  respect  to  their 
divine  functions.  Thus  the  master  of  our  pantry  is  a primate  as 
well  as  a king ; our  cupbearer,  an  archbishop  and  king  ; our  chamber- 
lain,  bishop  and  king;  our  marshal,  archimandrate  and  king;  our 
chief  cook  is  an  abbe  and  a king ; it  is  therefore  not  repugnant  to 
our  Majesty  to  adopt  the  titles  of  which  our  court  is  full.  If  we 
have  chosen  an  inferior  title  and  rank,  it  has  been  out  of  humility. 
Our  empire  extends  on  one  side  for  four  months’  journey,  on  tlie 
other  no  one  can  know  how  great  it  is.  It  you  can  count  the  sands 
of  the  sea,  and  the  stars  of  heaven,  you  may  number  my  domains, 
and  reckon  my  power.” 

Such  is  the  pompously  extravagant  epistle  addressed 
by  Prester  John  to  the  Emperor  Comnenus ; and 
many  missives  in  the  same  style  were  sent  at  various 
epochs  to  the  Emperors  of  the  East  and  West,  to  the 
Pope,  the  King  of  France,  and  even,  it  is  said,  to  the 
King  of  Portugal.*  These  curious  documents  contained, 
like  that  we  have  copied,  an  ostentatious  account  of  the 
fabulous  power  of  this  royal  pontiff,  but  nowhere  suffi- 
ciently exact  indications  of  the  locality  of  his  dominions 
to  enable  us  to  identify  them.  Every  one  was  convinced, 
nevertheless,  of  the  existence  of  this  extraordinary  per- 
sonage, and  the  Avonders  of  his  empire  formed  a common 
theme  for  discussion.  It  represented  the  Eldorado  of 
the  time,  in  the  excited  imaginations  of  the  people. 

The  great  renown  of  Prester  John  induced  the  Pope 
Alexander  III.  to  write  to  him  (in  1177),  and  he  ad' 


* Alberic,  Cbronicou,  p.  34o. 


108  CHEISTIAXITY  IN  CHINA,  ETC. 

dresses  him  by  the  title  of  “ King  of  the  Indies,  and 
Most  Holy  of  Priests.”* 

After  having  shown,  at  the  commencement  of  his 
letter,  the  supremacy  of  the  successor  of  St.  Peter,  and 
the  authority  given  him  to  regulate  the  affairs  of  the 
Church,  and  determine  points  of  doctrine,  he  speaks  of 
a certain  “ Master  Philip,”  his  physician  and  servant, 
who  had  received  from  powerful  and  distinguished 
people  in  the  East  some  communications  relative  to  the 
desire  which  Priest  John  had  to  be  instructed  in  the 
doctrines  of  the  Church  of  Rome.  Alexander  then 
endeavours  to  demonstrate  how  important  it  is  for 
those  who  call  themselves  Christians  to  hold  the  true 
Catholic  faith.  He  exhorts  Priest  John,  therefore,  to 
repent  of  his  errors,  and  to  give  his  full  confidence  to 
Master  Philip,  who  will  explain  to  him  the  true  prin- 
ciples of  the  Christian  faith,  without  which  “ one  cannot 
hope  for  salvation.” 

This  brief  of  Alexander  III.  giv^es  us  to  understand 
that  Prester  John  and  the  subjects  of  his  vast  empire 
did  not  profess  a very  orthodox  creed.  In  fact,  the 
chronicles  of  the  time  are  unanimous  in  representing 
them  as  tainted  with  the  Nestorian  heresy.  As  early 
as  the  year  1143  the  Bishop  of  Gabala,  legate  of  the 
Churcli  of  Armenia,  addressed  to  the  Pope  Eugene  III. 
the  following  report f:  — “Some  years  ago,”  said  the 

* The  memory  of  this  singular  personage  has  been  preserved  in 
the  proverbial  expressions  in  some  countries,  as  for  instance  in  Ger- 
many, where  people  say  of  any  one  who  lives  happily,  “ Er  lebt  so 
vcrynugt  ah  toorre  er  in  dcr  Priestes  Johannes  Land"  lie  lives  as 
pleasantly  as  if  he  were  in  Prester  John’s  country. 

f Othoni,  Freising.  Chronicon,  ch.  xxxii.  p.  146.  This  recital, 
which  has  been  transmitted  to  us  by  Otho  of  Freisingen,  is  also  to 
be  found  in  the  “Chronique  d’Albcrii,”  p.  307. 


NESTORIANISM  OF  PRESTER  JOHN. 


109 


prelate,  “ a prince  named  John,  Avho  dwelt  beyond  Persia 
and  Armenia,  at  the  extremity  of  the  East,  professing, 
along  with  his  people,  Xestorianism,  and  uniting  in 
himself  the  characters  of  sovereign  and  priest,  came 
and  waged  war  against  Media  and  Persia,  and  having 
seized  upon  Ecbatana  cut  the  armies  of  his  enemies  to 
pieces.” 

Jacques  de  Yitry  expresses  himself  thus*:  — “The 
Xestorians  have  mortally  infected  the  greater  part  of 
the  East  with  their  doctrine,  and  especially  the  empire 
of  the  very  puissant  Prince,  vulgarly  called  Priest  or 
Prester  John.” 

Finally,  Matthew  Paris  reports  the  receipt,  in  1237, 
of  a letter  from  Brother  Philip,  prior  of  the  Dominicans 
in  Palestine,  which  declares  Xestorianism  to  be  pre- 
dominant in  India,  the  kingdom  of  Prester  John  f,  and 
the  most  distant  States  of  the  East. 

From  all  these  documents  it  may  certainly  be  in- 
ferred that  Prester  John  was  a real  person,  in  whom 
European  Christendom  was  powerfully  interested.  He 
was,  it  seems,  a potent  prince  of  Upper  Asia,  professing, 
with  his  subjects,  the  Xestorianism  which  for  a long 
time  was  actively  propagated  in  those  countries ; and 
all  these  facts  are  placed  beyond  doubt  by  the  testi- 
mony of  history  and  the  most  authentic  narrative  of 
travellers. 

At  the  period  when  the  West  began  to  hear  for 
the  first  time  of  this  pontiff  king.  Upper  Asia  had 
undoubtedly  witnessed  numerous  conversions  to  Chris- 
tianity. In  the  first  year  of  the  eleventh  century,  a 

* Hist.  Hierosl.,  1. 1.  c.  Ixxvi. 

f Per  regnum  sacerdotis  Joannis.  (Mathieu  Paris,  Hist.  p.  440.) 


110  CHRISTIANITY  IN  CHINA,  ETC. 

Tartar  prince  received  baptism  with  two  hundred  thou- 
sand of  his  subjects  ; and  these,  according  to  Mares*, 
are  the  circumstances  in  which  the  event  took  place. 
There  was,  at  the  north-west  of  the  Great  Wall  of 
China,  beyond  the  Desert  of  Gobi,  a considerable  tribe 
of  Tartars,  name  Karaites.  One  day,  the  sovereign  of 
these  numerous  hordes  was  engaged  in  hunting,  and 
having  pursued  the  yellow  sheep  and  wild  yaks  for 
a long  time  amongst  steep  mountains  covered  with 
snow,  he  happened  to  lose  his  way.  He  sought  for  a 
long  time  to  recover  the  right  track,  but  in  vain;  he 
only  wandered  about  in  the  midst  of  these  solitudes 
where  there  was  no  trace  of  human  habitation,  and  had 
at  last  stopped  quite  discouraged  and  overcome  by  a 
vague  feeling  of  terror,  when  suddenly  a mysterious 
personage  appeared  to  him,  and  uttered  these  words,  — 
“If  thou  wilt  believe  in  Jesus  Christ,  I will  rescue 
thee  from  this  peril,  and  show  thee  thy  way.”  The 
King  of  the  Keraites,  vividly  struck  by  this  apparition, 
promised  to  embrace  Christianity,  which  already 
counted  numerous  partisans  among  his  subjects.  Upon 
this  promise  the  mysterious  personage  served  him  as  a 
guide,  and  after  having  brought  him  back  to  the  right 
wa}^,  suddenly  vanished. 

The  prince  of  the  K(iraites  having  returned  to  his 
camp,  hastened  to  relate  to  his  courtiers  what  had  hap- 
pened to  him,  and  expressed  to  them  his  determination 
to  accomplish  his  vow.  There  were  at  that  time  in  the 
country  many  Christian  merchants  wlio  had  come  from 
the  West,  and  he  had  them  summoned,  and  demanded 

* Marcs  in  Vita  Bar-Tobi.  This  Ncstorian  patriarch  died  in 


999. 


CONVERSION  OF  THE  KARAITES. 


Ill 


from  them  information  concerning  the  religion  of  Jesus 
Christ.  The  Tartar  sovereign  then,  after  liaving  stu- 
died the  Christian  doctrine,  received  baptism,  with  two 
hundred  thousand  of  his  subjects. 

Marcs  adds  in  his  chronicle, — “ He  had  an  altar  con- 
structed, upon  which  he  placed  a cross  and  a gospel, 
and  dedicated  it  to  Saint  Sergius.  He  learned  the 
Pater  Noster,  the  Tresagion,  and  a prayer  that  begins 
thus : “ To  you.  Lord  and  Master  of  all  things,”  * &c. 
The  facts  which  we  have  just  related  from  Mares,  are 
also  mentioned  in  various  writings  of  that  period.  This 
is  what  is  said  on  the  subject  in  the  History  of  the  Ori- 
ental Dynasties,  by  Aboulfarages.f 

The  Nestorian  patriarch,  John  |,  received  from 
Ebed  Jesu,  metropolitan  of  Marou,  a town  of  Kho- 
rassan,  a letter  in  these  words : — “ The  king  of  the 
people,  called  Keraites,  who  inhabit  the  interior  of 
Turkey,  towards  the  north-east,  being  one  day  hunting 
on  certain  mountains  of  his  dominions,  which  were 
then  covered  with  snow,  lost  his  way.”  Then,  after 
ha\dng  related  the  miraculous  conversion  of  the  Tartar 
prince,  the  metropolitan  of  ]\larou  continues  thus : — 
“ The  king  of  the  Keraites  has  just  invited  me  to  visit 
him,  or  to  send  him  a priest  who  may  bestow  baptism 
on  him.  He  has  also  interrogated  me  concerning  the 
fasts,  saying,  ‘ We  have  no  other  food  than  milk  and 
meat  — how,  then,  shall  we  fast  ? ’ He  mentioned  that 

* “ Tibi  Domine  Universarum,”  &c.  This  prayer  was  composed 
by  St.  Simeon,  Archbishop  of  Seleucia,  and  martyr.  It  may  still  be 
read  in  the  Chaldee  service.  — Assemani,  Bibl.  Orient.,  vol.  iii.  part 
ii.  p.  486. 

f Chron.  Sy.  vol.  ii.  p.  445. 

J He  occupied  the  pontifical  seat  at  Bagdad  from  1001 — 1012. 


112  CPIRISTIANITY  IN  CHINA,  ETC. 

two  hundred  thousand  individuals  were  ready  to  follow 
his  example ; and  the  patriarch  John,  in  reply,  desired 
the  metropolitan  of  Marou  to  send  to  the  said  king  two 
priests,  and  two  deacons,  provided  with  consecrated 
vessels  to  baptize  all  who  were  willing  to  be  converted, 
and  teach  them  the  rites  of  Christianity,  and  ordered 
that  he  should  prescribe  to  them  abstinence  from  meat 
during  Lent,  but  permit  the  use  of  milk,  since  they 
stated  that  they  had  no  other  food.” 

Though  it  may  not  be  possible  to  assign  the  causes 
which  brought  to  a knowledge  of  the  Gospel  these 
numerous  populations  of  High  Asia,  it  is  certain  that 
the  nation  of  the  Keraites  was  converted  to  Chris- 
tianity in  the  first  year  of  the  eleventh  century.  On 
that  point  Oriental  writers  are  unanimous,*  The  Nes- 
torians,  as  we  have  more  than  once  remarked,  had,  even 
in  the  preceding  ages,  propagated  the  Christian  faith 
amongst  the  tribes  of  Tartary.  But  this  splendid  con- 
version of  a powerful  sovereign,  who  solemnly  received 
baptism  with  two  hundred  thousand  of  his  subjects, 
was  an  event  that  must  have  created  a wonderful 
sensation  in  the  Christian  world.  The  Nestorians 
never  failed  to  publish,  throughout  Asia,  their  valuable 
conversions,  and  to  exaggerate  greatly  their  importance, 
with  the  design  of  forwarding  their  propagandism. 

Travellers  listened  to  these  narratives,  added  to  them 
a thousand  marvels  of  their  own,  and  then  hawked 
these  stories  about  in  their  long  peregrinations.  Sucli 
was,  in  all  probability,  the  origin  of  tlie  story  of 
Prester  John  and  his  Christian  Empire,  which  for 
above  three  centuries  excited  so  powerfully  the  minds 
of  both  Eastern  and  Western  nations. 


* See  (I’Ohsson’s  History  of  the  Mongols,  vol.  i.  p.  48. 


SUCCESSES  OF  THE  KEUAITES. 


113 


The  Keralte  people  kept  for  a long  time  the  Christian 
faith  which  had  been  imparted  to  them  ; their  power 
went  on  meanwhile  increasing  prodigiously,  and  the 
important  part  which  they  played  in  the  great  revo- 
lutions by  which  Asia  was  convulsed,  appears  to  justify, 
in  some  measure,  the  brilliant  renown  of  the  kingdom 
of  Prester  John. 

In  1046,  that  is,  forty-five  years  after  the  conversion 
of  the  king  of  the  Karaites,  one  of  his  successors 
subjugated  several  neighbouring  tribes,  and  led  his 
victorious  armies  to  Khakhgar.  The  name  of  Tartar 
began  then  to  be  repeated  among  the  Asiatic  nations, 
and  to  carry  with  it  a secret  terror.  The  metropolitan 
Bishop  of  Samarkand,  finding  himself  at  a little  distance 
from  the  theatre  of  war,  forwarded  a dispatch  to  the 
Nestorian  Catholicos*,  to  inform  him  of  the  overwhelm- 
ing march  of  the  Tartar  Keraites,  and  his  letter  was 
read,  even  in  the  palace  of  the  Kaliph  of  Bagdad,  in  the 
presence  of  the  Arab  chiefs. 

“ A people,”  f said  the  metropolitan  of  Samarkand, 

“ innumerable  as  grasshoppers,  has  opened  for  itself  a 
passage  across  the  mountains  which  separate  Thibet 
from  Choutan,  where,  according  to  ancient  historians, 
are  to  be  found  the  gates  constructed  by  Alexander  the 
Great.  Thence  they  have  penetrated  to  Kaschgar. 
There  are  seven  kings,  each  of  whom  is  at  the  head  of 
seven  hundred  thousand  horsemen.  The  first  of  these 
is  named  Nazarath  ; that  is  to  say,  ‘ Chief,  by  order  of 
God.’  They  have  brown  complexions,  like  Indians. 

* This  Catholicos  had  then  his  seat  at  Bagdad, 
t Aboulfarage,  Chron.  Syr.  dans  Assemani,  toI.  iii.  part  ii.  ch.  ix. 
p.  488. 

VOL.  I. 


I 


114 


CHRISTIANITY  IN  CHINA,  ETC. 


They  do  not  wash  their  faces,  nor  cut  their  hair,  but 
plait  it,  and  tie  it  together  at  the  top  of  their  heads,  in 
the  form  of  a tiara,  which  serves  them  instead  of  a 
helmet.  They  are  excellent  archers.  Their  food  is 
simple,  and  not  very  abundant.  They  practise,  above 
all  things,  justice  and  humanity.  Their  horses  eat 
flesh  meat.” 

At  these  words  there  arose  a great  noise  in  the 
assembly.  An  Arab  chief  stood  up  and  said  that  the 
letter  was  not  worthy  of  credit,  since  it  contained  an 
incredible  circumstance ; but  another  replied  that  he 
had  himself  had  an  Arab  horse,  which  he  fed  habitually 
with  beef  and  mutton,  and  that,  consequently,  there  was 
no  reason  to  doubt  what  the  metropolitan  of  Samarkand 
had  asserted.* 

The  progress  of  these  Tartar  Keraites  towards  the 
Western  regions  of  Asia,  was  only  the  prelude  to  their 
future  aggrandisement,  and  enormous  conquests.  The 
Christian  element,  which  continued  to  penetrate  more 
and  more  this  rough  and  energetic  race,  seemed  to 
communicate  to  it  an  expansive  force  that  nothing 
could  resist  — not  even  the  enthusiastic  ardour  of  Is- 
lam. In  the  middle  of  the  twelfth  century,  one  of 

these  Keraite  kings,  also  designated  by  the  name  of 
Prester  John,  after  having  prosecuted  a furious  war 
against  the  sovereigns  of  Persia  and  Medea,  took,  by 
assault,  Ecbatana,  the  capital  of  two  empires,  and 
pursued,  like  a torrent,  his  devastating  march,  until  he 
planted  his  camp  on  the  banks  of  the  Tigris.  He  was 
preparing  to  carry  his  victorious  and  indefatigable  bat- 

• During  our  long  journey  from  Pekin  to  Llia-Ssa,  the  capital  of 
Thibet,  we  ourselves  saw  a horse  devouring,  with  excellent  appetite, 
slices  of  camel’s  flesh. 


THE  LAST  SOVEREIGN  OF  THE  KERAITES.  115 

talions  across  tlie  river,  and  come  to  the  assistance  of 
tlie  Christians  of  Syria  and  PiJestine,  'when  suddenly 
he  seemed  to  be  arrested  by  some  mysterious  obstacle, 
checked  his  course,  and  led  liis  powerful  and  victorious 
army  back  into  the  arid  and  sandy  deserts  of  Tartary.* 
It  is  to  this  prince  the  pompous  letters  addressed  to  the 
Pope  Alexander  III.,  the  King  of  Prance,  and  the 
Emperor,  are  generally  attributed. 

Ung-Khan  was  the  last  sovereign  Avho  governed  the 
nation  of  the  Karaites.  After  having  increased  and 
strengthened  the  power  bequeathed  to  him  by  his  pre- 
decessors, he  exercised  an  uncontested  supremacy  over 
the  numerous  hordes  of  Tartary ; but  he  subsequently 
found  himself  brought  into  collision  with  a formidable 
chief  named  Temoutchin  ; and  the  two  perceiving  that 
their  rivalry  would  be  injurious  or  fatal  to  both,  formed 
an  alliance,  cemented  by  the  ceremony  of  drinking  from 
a cup  of  fermented  mare’s  milk,  in  which  they  had  both 
mingled  their  blood.  Their  friendship,  nevertheless, 
was  not  eternal,  as  bad  been  mutually  promised,  and 
they  did  not  continue  to  share  “ the  sweet  and  the 
bitter.”  f In  fact,  there  arose  between  them  a long  and 
obstinate  contest,  and  they  finally  prepared  for  a great 
battle.  The  two  armies  were  in  presence  of  each  other, 
and  preparing  for  an  engagement,  when  Temoutchin 
called  together  the  soothsayers  who  always  accompanied 
him  in  his  wars,  and  demanded  of  them  what  would  be 
the  result  of  the  decisive  struggle. 

The  soothsayers  took  a bamboo  cane,  split  it  into  two 
halves,  wrote  the  name  of  Temoutchin  on  one,  and  that 

* Ottoni’s  Chron.  ch.  xxxiii.  p.  146.  ; Alberni  Chron.  pp.  307-8. 

t When  two  Tartars  form  an  alliance,  they  reciprocally  promise 
to  share  “ the  sweet  and  the  bitter.” 


116 


CmirSTIANITY  IN  CHINA,  ETC. 


of  Ung-Ivhan  on  the  other,  and  flung  them  into  the 
midst  of  the  assembly.  After  this  they  chanted  some 
magic  prayers,  and  soon  the  two  fragments  of  wood,  it 
is  related  *,  set  themselves  in  motion,  and  began  a kind 
of  combat,  the  vicissitudes  of  which  the  Tartar  chiefs 
watched  with  intense  anxiety. 

At  length  the  bamboo  of  Temoutchin  succeeded  in 
placing  itself  across  that  of  Ung-Khan,  and  paralysing 
its  movements.  This  circumstance,  continues  Marco 
Polo,  was  of  good  augury  for  the  troops  of  Temoutchin, 
who,  therefore,  advanced  full  of  confidence  and  courage 
against  the  Keraites,  and  Ung-Khan  was  routed,  and 
had  his  head  cut  off  by  one  of  Temoutchin’s  officers. 
Thus  vanished,  in  1203,  the  kingdom  of  Prester  John 
and  the  power  of  the  Karaites.  The  principal  Tartar 
chiefs,  as  is  Avell  known,  have  alwa}^s  borne,  and  still 
bear,  the  title  of  Khan  ; and  this  word  being  somewhat 
difficult  to  pronounce  from  the  guttural  effort  it  re- 
quires, was  found  rather  troublesome  by  Western  tra- 
vellers who  wished  to  speak  of  their  relations  with  the 
Chief  of  the  Tartars.  They  wrote  by  turns  Chan,  Caan, 
Ghan,  Gehan,  and  finally  John  ; and  the  last  mode  of 
rendering  the  rough  Tartar  sound  pleased  them  all  the 
better,  because  it  seemed,  in  the  Middle  Ages,  quite  na- 
tural to  designate  by  the  name  of  an  Apostle  a sovereign 
recently  converted  to  Christianity.  All  tlie  Khans  of 
the  Keraites,  of  course,  bore  the  same  title,  and  this 
seeins  to  explain  the  astonishing  longevity  of  this  eternal 
Prester  John,  whom  all  European  travellers  in  Asia 
never  failed  to  meet  with  for  at  least  two  centuries. 

* Voyages  de  Marco  Polo,  published  by  the  Societc  de  la  Geo- 
graphie,  ch.  liii.  p.  .'54U. 


CONVERSION  OF  THE  KERAITE  KHANS.  117 

It  is  not  credible  that  these  princes  should  liave  been 
really  invested  with  the  sacerdotal  character,  as  the  title 
of  Priest  would  seem  to  indicate ; and  it  was  probably 
only  attributed  to  them  from  its  being  a common  prac- 
tice with  Oriental  monarchs,  to  unite  in  their  own  per- 
sons the  temporal  and  spiritual  authorities,  and  to  be  at 
the  same  time  the  political  and  religious  head  of  their 
nation.  Asia  has  always  been  the  country  of  royal 
priests ; and  it  is  not  uncommon  for  these  sovereigns 
to  denominate  themselves  “ Sons  of  Heaven ; ” and  in 
this  quality,  not  only  to  regulate  religious  affairs,  and 
settle  points  of  belief,  but  also  to  appoint  the  Tutelary 
Genii  for  provinces,  towns,  rivers,  mountains,  and  forests. 
The  Karaite  Khans  having  embraced  Christianity,  it 
seems  likely  that,  to  accommodate  themselves  to  Asiatic 
practices,  they  should  adopt  the  sacerdotal  dignity  as  a 
title  of  honour ; — indeed,  from  that  curious  epistle  of 
Prester  John  to  the  Emperor  of  Constantinople,  it  would 
appear  that  his  whole  court  had  received  an  ecclesias- 
tical organisation,  and  that  attendants,  cup-bearers,  and 
grooms  were  decorated  with  the  titles  of  Abbes,  Bishops, 
and  Archbishops.  It  is  remarkable,  too,  that  it  Avas 
about  the  same  epoch  that  the  Lama  hierarchy,  and  the 
theocratic  government  of  the  Tale-Lana,  was  formed  in 
Thibet.  We  shall  in  the  sequel  have  occasion  to  revert 
to  this  extraordinary  fact,  which  we  think  cannot  rea- 
sonably be  attributed  to  anything  else  than  to  the  influ- 
ence of  the  Kestorianism  propagated  in  Upper  Asia. 

From  all  this  it  seems  fair  to  conclude  that  this  re- 
nowned Prester  John  was  no  other  than  the  Khan  of 
the  Keraite  Tartars,  amongst  whom  the  Kestorian  mis- 
sions remained  very  flourishing  up  to  the  commencement 
of  the  thirteenth  century ; and  in  whose  country  we  shall 


118  CHRISTIANITY  IN  CHINA,  ETC. 

find  traces  of  Christianity  at  a later  period.  The  great 
conqueror  Ternoutchin  having  dispersed  and  absorbed 
the  nation  of  the  Keraites,  the  kingdom  of  Prester  John 
disappeared,  and  existed  no  more,  except  in  the  imagi- 
nations of  Europeans.  The  travellers  from  the  West, 
during  the  Middle  Ages,  continued,  nevertheless,  to  seek 
for  this  remarkable  potentate  with  eager  curiosity,  and 
whenever  they  met  with  a prince  professing  Christianity, 
though  it  might  be  in  India  or  Abyssinia,  never  failed 
to  declare  they  had  found  Prester  John. 


Ill) 


CHAP.  IV. 

A FRENCH  MISSIONARY  IN  TARTARY.  — TCFIINQUIZ-KHAN  PROCLAIMED 

SOVEREIGN  OF  THE  TARTARS. CHARACTER  OF  THIS  FAMOUS 

CONQUEROR HIS  CONQUESTS.  HIS  DEATH.  — HIS  RELIGIOUS 

FAITH.  — ELECTION  OF  HIS  SUCCESSOR.  — TARTAR  INVASION  OP 
GEORGIA — OF  ARMENIA. — GREGORY  IX.  AND  THE  QUEEN  RIIOU- 

ZOUDAN.  INVASION  OF  POLAND.  SAINT  HYACINTH.  — BATTLE 

OF  LIEGNITZ.  RAVAGES  OF  THE  MONGOLS  IN  POLAND  AND 

RUSSIA. FREDERIC  BARBAROSSA ST.  LOUIS  AND  QUEEN  BLANCHE. 

BELA  IV.  KING  OF  HUNGARY.  ADVENTURES  OF  THE  CANON 

OF  VARADIN.  — GREGORY  IX.  PREACHES  A CRUSADE  AGAINST  THE 

TARTARS.  GREGORY  IX.  AND  FREDERIC  BARBAROSSA.  RELIGION 

OF  THE  MONGOL  TARTARS.  INNOCENT  IV.  AT  THE  COUNCIL- 

GENERAL  OF  LYONS.  — DECREE  THAT  MISSIONARY  AMBASSADORS 
SHALL  BE  SENT  TO  THE  TARTARS. 

A FEW  years  ago,  a French  missionary  was  following 
across  the  Steppes  of  Tartary  a Mongol  caravan,  which 
was  conducting  a long  string  of  camels,  laden  ivith 
Chinese  merchandise,  to  Kiakta,  on  the  frontiers  of 
Siberia.  One  day,  the  caravan  stopped  in  a vast  plain, 
not  far  from  the  source  of  the  Onan,  one  of  the  great 
tributaries  of  the  river  Amour.  The  place  of  encamp- 
ment chosen  by  these  nomadic  herdsmen  was  an  im- 
mense prairie,  which,  as  the  wind  swept  over  the  high 
grass  that  covered  it,  resembled  a wide  sea.  The 
horizon  was  bounded  in  all  directions  by  a girdle  ol 
mountains  of  a yellowish  tint,  whose  summits  were 
covered  by  eternal  snows,  then  glittering  in  the  rays  of 
the  sun. 

I 4 


120  CHRISTIANITY  IN  CHINA,  ETC. 

A little  before  dark,  the  Mongols  brought  back  their 
numerous  camels  from  the  pasture.  They  made  them 
lie  down,  side  by  side,  so  as  to  form  a kind  of  wall 
round  the  encampment.  Then,  according  to  custom, 
they  set  to  work  to  prepare  the  evening  meal  of  tea, 
into  which  tliey  put,  by  way  of  rendering  it  more  sub- 
stantial, slices  of  fat  sheep’s  tail  or  camel’s  hump,  as 
well  as  butter  and  salt.  Whilst  the  company  were 
waiting  until  this  Tartar  soup  had  undergone  its  rather 
lengthy  preparation,  they  were  smoking  Chinese  to- 
bacco, and  abandoning  themselves  to  the  pleasure  of 
one  of  those  interminable  gossips,  in  which  the  children 
of  the  desert  so  much  delight. 

“ My  brother,”  said  the  chief  of  the  caravan,  address- 
ing the  French  missionary,  “ these  fine  pastures,  those 
lofty  mountains  that  surround  them,  those  sources  of 
the  river  Onan,  where  we  have  just  watered  our  camels, 
— all  this  country  is  for  us,  full  of  glorious  and  holy  re- 
collections. Here  was  the  cradle  of  the  Mongol  power. 
Our  learned  Lamas  love  to  relate  to  us  how  our  an- 
cestors, who  were  at  first  but  a feeble  tribe,  became  the 
masters  of  the  world,  and  subjugated  nations  whose  very 
names  are  unknown  to  us.  In  those  ancient  times,  all 
Mongols  were  warriors,  and  their  number  was  countless. 
Now,  as  you  see,  my  brother,  you  meet  nothing  in  all 
directions  but  immense  solitudes,  and  the  descendants 
of  Tchinguiz  and  Timour  are  become  wandering  herds- 
men.” 

The  chief  was  not  able  to  do  justice  in  his  description 
to  the  epic  grandeur  of  the  gigantic  wars  of  his  fore- 
fathers, and  he  had  but  a confused  idea  of  the  former 
power  of  his  nation  ; but  it  was  })erfcctly  true  that  on 
this  very  spot,  where  the  Mongols  were  now  lying  indo- 


GENERAL  ASSEAIBLY  OF  MONGOL  CHIEFS. 


121 


lently  round  their  fire  of  argots  *,  smoking  their  long 
pipes,  whilst  their  camels  peaceably  ruminated  the  grass 
of  the  desert,  there  Avould  have  been  seen,  six  hundred 
years  ago,  hosts  of  men  of  tlie  same  race,  restless,  daring, 
impetuous  warriors,  breathing  only  battle,  and  planning 
the  conquest  of  the  whole  world. 

It  was  in  the  spring  of  the  year  1206,  that  Temout- 
chin,  after  the  death  of  Ung-Khan,  and  the  destruction 
of  the  kingdom  of  the  Keraites,  convoked  a Kouriltai,  or 
general  assembly  of  the  chiefs  of  all  the  hordes.  The 
meeting  was  to  take  place  near  the  source  of  the  Onan, 
and  on  the  day  fixed  for  this  “ Charrip  de  3/a^,”  a mul- 
titude of  tents,  with  streamers  of  various  colours  floating 
above  them,  to  indicate  the  tribe  they  belonged  to,  were 
seen  pitched  upon  the  plain ; and  behind  each  were 
ranged  numerous  squadrons  of  Tartar  horsemen.  Fierce 
impetuous-looking  warriors  were  galloping  to  and  fro, 
calling  to  one  another  in  the  guttural  tones  of  their  rude 
language  ; and  the  strangeness  of  their  costume,  their 
hardy  and  ferocious  aspect,  and  everything  about  the 
assembly,  bore  the  character  of  indomitable  barbarism. 
In  the  midst  of  the  camp  was  a standard  formed  of  a 
long  pike,  to  which  were  attached  seven  white  yak’s 
tails  f,  one  above  another. 

As  soon  as  Temoutchin,  the  supreme  chief  of  these 


* The  dried  dung  of  animals,  used  for  fuel  in  Tartary. 
f These  standards  are  called  tou  by  the  Chinese ; and,  doubtless, 
it  is  from  them  that  the  name  of  the  Turkish  standard,  the  “ toug" 
has  been  derived.  “ It  is,”  says  Cuvier,  “ with  the  tail  of  the  yak,  a 
kind  of  small  buffalo,  wdth  a long-haired  tail,  like  that  of  the  horse, 
— itself  a native  of  the  mountains  of  Thibet,  — that  those  standards 
were  first  made  w'hich  are  still  in  use  among  the  Turks.”  — “Regne 
Animal,”  vol.  i.  p.  270. 


122  CHRISTIANITY  IN  CHINA,  ETC. 

half  savage  tribes,  made  his  appearance,  the  assembly 
was  hushed  into  profound  silence.  Temoutchin  was  at 
this  time  forty-four  years  of  age ; the  habit  of  abso- 
lute command,  and  the  practice  of  the  fiercest  battles, 
had  given  to  his  swarthy  countenance  a haughty,  stern, 
and  pitiless  expression.  An  iron  will,  and  a body  fitted 
to  be  its  instrument,  inured  to  long  privations  and  hard- 
ships, and  of  massive  squareness  in  its  proportions,  ex- 
cited the  admiration  of  his  companions  in  arms. 
Temoutchin  was  certainly  endowed  with  superior 
intelligence,  but  it  was  his  athletic  person  that  chiefly 
won  their  respect.  These  barbarous  hordes  which  he 
swayed  at  his  pleasure,  saw  in  him  the  representative  of 
brute  force,  and  material  power. 

The  Toolholos^  or  Mongol  bards,  who  had  already 
begun  to  celebrate  his  exploits,  said  little  of  the  military 
genius  of  the  great  warrior,  but  vaunted  in  their  songs 
the  loudness  of  his  voice,  which  sounded  like  thunder  in 
the  mountains,  and  the  strength  of  his  hands,  like  the 
paws  of  a bear,  which  could  break  a man  in  two,  as 
easily  as  an  arrow.  They  told  how,  when  he  lay  down 
at  night,  near  a fire  made  of  the  trunks  of  great  trees, 
that  he  hardly  felt  the  sparks  and  burning  brands  that 
fell  upon  his  body,  but  took  them  for  the  stings  of 
insects.  Such  was  the  man  who  presided  over  this 
meeting  of  Mongol  chiefs. 

He  took  his  place  on  a sort  of  throne,  covered  with 
the  skins  of  tigers  and  foxes,  as  if  to  indicate.the  cunning 
and  cruelty  that  were  to  distinguish  the  conquests  of 
tlie  Tartar  army ; and  then  an  old  man  advanced, 
clothed  in  long  yellow  robes,  and  whose  countenance 
Avas  full  of  entlmsiasm.  This  was  a renowned  sooth- 
sayer, knoAvn  by  the  name  of  Bout-Tengri,  that  is,  the 


TCUlNGUIZ-KnAN,  SOVEREIGN  OF  THE  TARTARS.  123 

“ image  of  God.”  He  never  spoke  but  by  the  inspiration 
of  Hormoustha,  and  all  • his  words  were  regarded  as 
oracles.  This  personage  now  began  a solemn  oration, 
and  addressing  Temoutchin  told  him,  that,  after  having 
vanquished  and  destroyed  several  sovereigns,  who  had 
borne  the  title  of  Gour-Khan  *,  that  is,  Khan-General, 
or  universal,  it  did  not  become  him  to  adopt  the  same 
qualification,  since  its  glory  was  for  ever  tarnished  ; but 
that  Heaven  ordered  him  to  take  the  title  of  Tchinguiz- 
A'Aanf,  or  “Khan  of  the  Strong.”  No  sooner  had 
Bout-Tengri  ceased,  than  an  immense  clamour  arose  from 
the  camp,  and  the  whole  multitude  of  Tartars  cried  out 
with  one  voice,  “ Ten  thousand  years  of  life  to  Tchinguiz- 
Khan.” 

Tchinguiz-Khan,  the  “ Sovereign  of  the  Strong,”  was 
formerly  but  the  chief  of  some  very  poor  tribes,  wander- 
ino;  about  with  their  flocks  under  the  most  rigorous  climate 
and  in  the  most  elevated  regions  of  Tartary,  namely, 
to  the  south-east  of  Lake  Barkal,  where  the  rivers 
Onan,  Keroulan,  and  Toula  take  their  rise.  A few  years 
sufficed  for  him  to  collect  under  one  banner  a crowd  of 
the  ferocious  and  turbulent  hordes,  whom  he  let  loose 
to  ravage  the  earth.  Tchinguiz  owed  his  success  to  the 
strength  of  his  will,  the  resources  of  his  genius,  and  the 
employment  of  every  stratagem  that  could  further  his 
ends.  Cunning  and  perfidy  were  always  ready  to  second 
his  warlike  efforts ; never  did  conqueror  carry  further 
his  contempt  for  humanity,  never  had  ambitious  chief  an 
army  more  adapted  to  execute  his  designs.  Made  up  of 
nomadic  hordes,  who  at  all  times  led  the  lives  of  soldiers 

* The  word  gour,  in  Mongol,  conveys  the  idea  of  totality. 

f Tchink,  in  Mongol,  signifies  strong  or  firm,  and  the  particle  guiz 
is  the  plural  inflection. 


124 


CIIMSTIANITY  IN  CHINA,  ETC. 

— who  carried  with  them  all  the  homes  they  had  — who 
could  subsist  wherever  their  cattle  and  their  horses 
could  find  pasture ; it  was  no  less  superior  to  the  troops 
of  other  nations  by  its  warlike  habits  and  the  rapidity 
of  its  movements,  than  by  the  stern  discipline  that 
Tchinguiz-Khan  had  introduced  into  it. 

It  Avas  Avith  these  Mongol  hordes  that  Tchinguiz- 
Khan  successively  subjected  all  the  nations  of  Tartary, 
and  annihilated  empires,  “ as  you  might  tear  up  grass.”* 
Far  from  paying  homage  at  that  time  to  the  soA^ereigns 
of  Northern  China,  to  Avhom  the  Tartar  tribes  had 
before  been  tributary,  he  rushed  doAvn  upon  the  empire 
at  the  head  of  a numerous  body  of  his  horsemen,  and 
carried  his  devastations  to  the  banks  of  the  YelloAv 
River. 

Master  of  an  immense  booty,  he  then  quitted  China, 
but  it  Avas  only  to  fly  to  other  conquests.  Central  Asia 
Avas  subjected  to  his  laAvs ; he  desolated  Trans-Oxiana, 
Khorassan,  and  Persia,  and  Avhilst  his  armies  Avere  on 
one  side  ravaging  the  Chinese  empire,  on  the  other 
they  Avere  sacking  the  country  of  Sinde  and  the  banks 
of  the  Euphrates,  penetrating  through  Georgia  to  the 
northern  shores  of  the  Black  Sea,  pouring  over  the 
Crimea,  laying  Avaste  a part  of  Russia,  and  attacking 
the  Bulgarians  on  the  Upper  Wolga.  The  destructiA^e 
progress  of  the  Mongols  among  the  nations  of  Western 
Asia,  spread  terror  even  to  Byzantium.  The  Emperor 
John  Ducas  reinforced  all  his  garrisons ; and  liis 
subjects,  terrified  by  the  rumours  of  the  atrocities  com- 

* “ Since  the  commencement  of  the  world  no  nation  has  ever  been 
as  powerful  as  the  Mongols  are  at  present.  They  annihilate  empires 
as  one  tears  up  grass.  AVhy  docs  Heaven  permit  that?” — Toung- 
Kien-Kan  Mou,  “ Annuls  of  China.” 


FEROCITY  OF  THE  MONGOLS. 


125 


niittecl  by  the  Tartars,  believed  that  these  conquerors 
had  the  heads  of  dogs,  and  that  they  fed  upon  human 
flesh.* 

The  dread  inspired  by  the  ferocious  soldiers  of 
Tchinguiz-Khan  was  only  too  much  justified  by  tlie  hor- 
rible excesses  of  -which  they  were  really  guilty  towards 
the  vanquished.  The  towns  taken  by  assault  were  treated 
with  incredible  ferocity,  especially  when  the  ^longols 
had  experienced  a long  resistance.  Nischabour,  the 
capital  of  Khorassan,  under  the  monarchy  of  the  Chos- 
roes,  having  been  taken,  tlie  Mongols  massacred  every 
living  thing  they  found  in  the  town,  to  the  very  dogs 
and  cats. 

The  carnage  lasted  four  days;  and  Touloui^  tlie  son 
of  Tchinguiz-Khan,  having  heard  that  in  the  sack  of 
^lerou  many  of  the  inhabitants  had  saved  their  lives 
by  lying  down  amongst  the  dead,  ordered  that  the 
heads  should  be  cut  oft'  from  all  the  victims  of  his  fury. 
Immense  pyramids  were  constructed,  in  which  were 
separately  piled  up  the  heads  of  men,  of  women,  and 
of  children,  and  in  fifteen  days,  every  vestige  of  the  city 
was  destroyed,  and  barley  was  sown  upon  its  site.f 

When  towns  surrendered  at  discretion,  they  were 
treated  with  somewhat  less  barbarity.  Arab  historians 
relate,  that  during  the  siege  of  Bokhara,  a deputation, 
composed  of  Imaums  and  notables  of  the  city,  came 
out  to  meet  Tchinguiz-Khan,  and  ofler  him  homage 
and  submission.  The  Mongol  entered  the  town,  and 
passing  before  the  grand  Mosque,  rode  in  on  horseback, 
asking  whether  that  was  the  palace  of  the  Sultan. 

* Pachimeres,  vol.  i.  p.  87.  Stritter’s  “ Memoriae  Populorum,” 
vol.  iii.  p.  1028. 

f “ Tarikh-Djihankuscliai,”  vol.  i. 


126  CHRISTIANITY  IN  CHINA,  ETC. 

“ No,”  they  replied,  “ it  is  the  house  of  God.”  The 
conqueror  then  alighted  at  the  foot  of  the  altar,  and 
mounting  two  or  three  steps,  called  out  with  a loud 
voice,  “ the  country  is  laid  waste,  bring  us  fodder  for 
our  horses.”  All  the  corn  in  the  magazines  of  the 
town  was  immediately  brought,  the  chests  containing 
the  Koran  were  carried  into  the  court  of  the  temple  by 
he  IVlongols  to  serve  for  horse-troughs,  and  the  sacred 
books  of  the  Mussulmans  were  trampled  under  the 
hoofs  of  their  horses.  The  barbarians  deposited  their 
wine-skins  in  the  midst  of  the  mosques,  sent  for  the 
merry-andrews  and  singing  girls  of  the  town,  making 
the  walls  ring  with  the  roar  of  their  brutal  revelry ; 
and  while  giving  themselves  up  to  every  debaucherj'', 
the  principal  inhabitants  of  the  town,  the  doctors  of 
law,  and  the  chief  religious  persons,  were  obliged  to 
wait  upon  them  as  slaves,  and  tend  their  horses. 

After  some  hours,  Tchinguiz-Khan  left  the  town, 'and 
went  to  a place  called  the  Field  of  Prayer,  to  which  the 
inhabitants  were  accustomed  to  resort  on  certain  days 
of  solemn  religious  festival.  They  were  now  assembled 
on  this  spot  by  order  of  their  ruthless  invader.  lie 
ascended  a kind  of  pulpit  that  stood  there,  and  de- 
manded who  were  the  richest  persons  of  the  place. 
They  were  pointed  out  to  him,  to  the  number  of  two 
liundred  and  eighty,  and  he  then  called  them,  and 
addressed  them.  After  having  mentioned  the  acts  of 
hostility  that  had  induced  him  to  take  arms  against 
their  Sultan,  he  said  to  them,  “Know  that  you  have 
committed  great  faults,  and  the  chiefs  of  the  people  are 
the  Inost  crimitial.  If  5^11  ask  me  how  I know  this,  I 
reply,  that  I am  the  ‘ Scourge  of  God and  that  if  you 


DEATH  OF  TCIIINGUIZ-KIIAN. 


127 


were  not  very  guilty,  he  would  not  have  hurled  me  at 
you.”* 

He  was  indeed  a terrible  and  inevitable  scourge. 
Without  pity  or  mercy  for  the  unfortunate  victims  of 
liis  wars,  he  seemed  actually  to  delight  in  carnage  and 
devastation.  One  day,  the  fierce  barbarian  asked  Bour- 
goul,  one  of  his  principal  generals,  what  was,  in  his 
opinion,  the  greatest  pleasure  of  man.  “ To  go  hunting,” 
was  the  reply,  “ on  a spring  day,  mounted  on  a fine 
liorse,  and  holding  a falcon  on  your  fist,  to  see  him 
bring  down  his  prey.”  “ No,”  said  Tchinguiz-Khan, 
“the  greatest  enjoyment  of  man  is,  to  conquer  his  ene- 
mies, to  drive  them  before  him,  to  snatch  from  them  all 
that  they  possess,  to  see  the  persons  dear  to  them  with 
their  faces  bathed  in  tears,  to  mount  their  horses,  and 
carry  away  captive  their  daughters  and  their  wives.”  f 

Death  came  at  last  to  this  ravager  of  nations,  and 
at  the  moment  when  he  was  preparing  to  lay  waste  the 
kingdom  of  Tangout.  He  expired,  after  a week’s  illness, 
on  the  18th  of  August,  1227,  at  the  age  of  sixty-six, 
and  in  the  twenty-second  year  of  his  reign.  Before  he 
died,  he  recommended  his  sons  to  finish  the  conquest  of 
the  world.  “ My  children,”  said  he,  “ I have  raised  an 
empire  so  vast,  that  from  the  centre  to  one  of  its  ex- 
tremities is  a year’s  journey.  If  you  wish  to  preserve 
it,  remain  united.” 

Tchinguiz-Khan,  even  after  his  death,  seemed  still  to 
preside  over  carnage  and  destruction.  His  body  Avas 
secretly  transported  to  Mongolia;  and  to  prevent  the 
news  of  his  decease  from  spreading,  the  troops  that 

* D’Ohsson,  vol.  i.  p.  231. 

t D’Ohsson,  “Hist,  of  the  Mongols,”  vol.  i.  p.  404. 


128 


CIIEISTIANITY  IN  CHINA,  ETC. 

accompanied  his  coffin*  killed  every  individual  they 
met  on  that  long  journey. 

It  was  not  until  the  procession  had  reached  the  great 
Ordou,  the  ancient  territory  of  Tchinguiz-Khan,  near 
the  source  of  the  Keroulan,  that  his  death  was  publicly 
made  known.  After  the  funeral  ceremonies,  in  which 
an  immense  number  of  men  and  horses  were  immolatedf , 
the  coffin  was  buried  in  one  of  the  mountains  that  form 
the  chain  of  Borkan-Caldoun,  whence  issue  the  rivers 
Onan,  Keroulan,  and  Toula. 

The  Mongol  historians  relate,  that  one  day,  when 
Tchinguiz-Khan  was  hunting  in  this  region,  he  lay 
down  to  rest  himself  under  the  shade  of  a large  tree. 
After  remaining  there  a few  minutes,  seemingly  in 
profound  thought,  he  said  that  it  was  there  he  would 
wish  to  be  buried,  and  his  sons,  being  informed  of  the 
circumstance,  ordered  that  the  interment  should  take 
place  in  that  spot.  Some  time  afterwards,  it  is  added, 
the  ground  became  covered  with  a thick  forest,  so  that 
the  particular  tree  beneath  which  the  remains  of  Tchin- 
guiz-Khan had  been  deposited,  could  no  longer  be  re- 

* “ When  tlie  body  of  this  great  Khan  was  transported  to  the  place 
of  burial,  the  convoy  killed  every  one  they  met  on  the  way,  saying, 

‘ Go  and  serve  our  lord  and  master  in  another  world.’  For  they  are 
so  possessed  by  a demon,  that  they  believe  the  persons  killed  in  this 
way  go  and  serve  the  deceased  king.  Their  fury  extended  itself 
even  to  the  horses  they  found  on  the  ro.ads ; they  cut  their  throats  in 
order  that  they  too  might  serve  the  Khan.  It  is  said  that  when  the 
body  of  Mangou-Khan  was  carried  to  the  mounttiins  to  be  buried, 
the  soldiers  who  bore  it  killed  in  this  way  more  than  20,000  men.” — 
“Voyage  de  Marco  Polo,  edition  de  Bergeron,”  vol.  i.  ch.  3.  p.  54. 

j"  This  atrocious  custom  existed  for  a long  time  in  Tartary,  but  at 
present  it  is  extremely  rare.  Only  on  the  graves  of  persons  of  rank 
horses  arc  sacrificed.  See  “ Souvenirs  d’un  Voyage  en  Tartarie  it 
Thihct.” 


RELIGIOUS  FAITH  OF  TCTTINGDIZ-KUAN. 


129 


cognised;  “and  tliis  is  the  fruit  of  so  many  victories!” 
The  furious  conqueror,  wlio  thought  to  get  possession 
of  all  the  kingdoms  of  the  earth,  has  not  kept  so  much 
as  a tomb  in  his  own  country. 

History  lias  left  us  little  information  concerning  the 
religion  of  Tchinguiz-Khan,  probably  because  that  was 
a matter  in  Avhich  he  had  small  concern  himself.  It  is 
known  that  in  the  armies,  and  among  the  nations  sub- 
ject to  him,  there  were  idolaters,  Mahomedans,  and 
Christians,  and  it  is  even  said  that  one  of  his  wives,  a 
Keraite  by  birth,  and  the  niece  of  Ung-Khan,  had  been 
baptized.  Tchinguiz-Khan  himself,  however,  was 
neither  Christian,  Mahomedan,  nor  even  idolater.  lie 
protected  one  religion  no  more  than  the  other,  and 
favoured  each  in  turn,  as  suited  the  interests  of  his 
policy.  He  strongly  recommended  his  successors  to 
give  no  preference  to  any,  but  desired  that  the  priests 
of  the  various  faiths  should  be  exempt  from  taxes  and 
contributions. 

He  seems  to  have  believed  in  a supreme  being,  but 
that  it  mattered  little  in  what  way  he  was  worshipped ; 
so  that  his  religion  may  be  called.  Deism. 

On  some  public  occasions,  he  is  known  to  have 
prayed  publicly,  and  implored  the  protection  of  the 
Divinity,  and  it  is  related,  that  when  the  Sultan  Mo- 
hammed put  to  death  some  Mongol  ambassador  in 
Turkestan,  Tchinguiz-Khan,  on  receiving  the  intelli- 
gence, not  only  shed  tears  of  indignation,  but  went  to 
the  summit  of  a mountain,  where,  prostrate  on  the 
ground,  with  his  head  uncovered,  his  face  to  the  earth, 
and  his  girdle  round  his  neck,  he  passed  three  days  and 
nights  in  prayer  and  mortification.  In  his  dealings 
with  foreign  nations,  he  liked  to  appeal  to  the  Divinity ; 

VOL.  I.  K 


130 


CHKISTIANITY  IN  CHINA,  ETC. 


and  Avhen  he  attacked  a country,  and  desired  tliat  It 
should  surrender,  and  pay  him  homage,  his  very  concise 
summons  was  concluded  by  these  words : — “If  you  do 
not  submit,  how  do  we  know  what  will  happen  ? God 
alone  knows  that."  * 

But  whatever  may  have  been  the  religious  faith  of 
Tchinguiz-Khan,  a matter  not  very  easy  to  determine, 
it  is  certain  that  he  was  very  tolerant,  and  left  his 
subjects  to  profess  freely  Avhatever  faith  pleased  them 
best,  from  Christianity  down  to  the  grossest  and  most 
absurd  superstitions.  His  successors  inherited  this  in- 
difference, and  we  shall  see  how  faithful  they  were  to 
the  recommendation  of  the  famous  founder  of  the  Mon- 
gol power,  to  tolerate  all  religions,  and  show  no  pre- 
ference for  any. 

After  rendering  the  last  honours  to  Tchinguiz-Khan, 
the  princes  of  his  family,  and  the  chiefs  of  his  army, 
and  of  the  various  hordes,  separated,  to  return  to  their 
cantonments ; and  it  was  only  after  the  lapse  of  two 
years,  and  in  the  fear  of  the  evil  that  might  result  from 
a longer  interregnum,  that  they  agreed  to  assemble,  and 
elect  a sovereign. 

In  the  spring  of  the  year  1229,  the  chiefs  and 
generals  came  from  all  parts  of  the  Tartar  empire,  to 
the  great  horde  on  the  banks  of  the  Keroulan. 

These  ferocious  ravagers  of  nations  had  at  their  head, 
the  three  sons  of  Tchinguiz-Khan,  Ogotai,  Tchagatai, 
and  Touloui.f  The  latter  had  been  charged  to  under- 
take the  regency,  until  the  election  of  a new  sovereign. 

♦ “•Tarikh  Djiliankuscliai,”  vol.  i. 

f Dgoutchi,  the  eldest  son  of  Tchinguiz-Klian,  had  died  some  years 
before,  but  liis  descendants  reigned  for  several  centuries  over  a vast 
empire  north  of  the  Caspian  and  Black  Seas,  that  counted  Russia 
among  its  tributaries. 


OGOTAI,  THE  SUCCESSOR  OF  TCHINGUIZ-KIIAN.  131 

Three  days  after,  the  first  meeting  of  the  Kouriltai 
were  passed  in  festivity  and  pleasure,  and  then  the 
members  of  this  numerous  assembly  began  to  deliberate 
concerning  the  choice  of  an  emperor.  J\Iany  voices  de- 
clared for  Touloui,  but  he  himself  proclaimed  in  full 
council,  that  Tchinguiz-lvhan  had  appointed  his  brother 
Ogotai  to  be  his  successor,  and  that  the  will  of  his 
father  must  be  obeyed.  Ogotai,  on  his  side,  made  the 
most  generous  exertions  to  get  Touloui  invested  .with 
the  sovereign  authority,  but  the  princes  cried  out  Avith 
one  voice,  “ Tchinguiz-Khan  chose  thee  to  be  his  suc- 
cessor, and  how  can  we  disobey  his  Avill  ?”  * 

Then  Touloui  presented  him  the  cup,  and  at  the  same 
moment  all  the  members  of  the  Kouriltai,  with  their 
heads  uncovered,  and  their  girdles  flung  over  their 
shoulders,  bent  the  knee  nine  times  before  Ogotai,  and 
saluted  him  with  the  title  of  Kha-kan,  which  subse- 
quently served  to  designate  the  sovereign  prince  of  the 
three  other  branches  of  Tchinguiz-Khan’s  fainily,  of 
which  the  chiefs  only  took  the  title  of  Khan. 

Before  dispersing  itself,  the  Kouriltai  fixed  the 
centre  of  the  Tartar  dominion  definitively  at  Kara- 
Koroum,  an  ancient  town  of  the  Keraites,  between  the 
Orgon  and  the  Selinga,  in  nearly  the  same  latitude  as 
Paris. 

This  great  Mongol  empire,  which  had  nearly  absorbed 

* D’Ohsson,  “Hist,  des  Mongols,”  vol.  ii.  p.  11.  In  raising  Ogotai 
to  the  throne,  the  members  of  the  family  swore  to  remain  faithful  to 
his  descendants  in  the  following  curious  expressions: — “We  swear 
that  whilst  there  shall  remain  of  thy  posterity  but  a piece  of  flesh, 
such  as  if  thrown  on  the  grass  would  hinder  an  ox  from  grazing  it, 
which  if  put  into  the  fat  would  prevent  the  dogs  from  taking  it,  — 
we  will  not  place  on  the  throne  the  princes  of  any  other  branch.” 


182  CHRISTIANITY  IN  CHINA,  ETC. 

the  whole  known  world,  was  from  this  time  completely 
constituted.  It  had  been  created  by  one  man,  the  un- 
known chief  of  a nomadic  tribe,  in  less  time  than  is 
usually  required  to  found  and  people  a single  city. 
Never  before,  from  a beginning  so  insignificant,  did 
power  rise  in  so  short  a time  to  such  a gigantic  height. 

AVe  have  thought  it  necessary  to  dwell  a little  on  the 
origin  and  progress  of  the  Mongol  supremacy  in  Upper 
Asia,  in  order  to  render  more  intelligible  the  political 
and  religious  relations  of  the  sovereign  pontiffs,  Chris- 
tian princes,  and  more  especially  of  the  kings  of  France, 
with  the  successors  of  Tchinguiz-Khan,  in  the  thirteenth 
century.  Europe  and  Asia  were  then  convulsed  by 
tremendous  wars,  which  seemed  in  a measure  to  bring 
all  empires  into  what  we  may  call  a state  of  fusion. 
There  is  nothing  in  the  annals  of  the  human  race  to  be 
compared  with  the  sudden  and  sweeping  revolutions  of 
that  period,  by  which  nations  were  often  brought  to- 
gether, who  had  been  previously  almost  ignorant  of 
each  other’s  existence,  and  separated  by  the  entire 
breadth  of  our  continent.  We  must  be  acquainted  with 
these  events,  in  order  to  appreciate  their  influence  on 
the  propagation  of  the  Christian  faith  in  Upper  Asia, 
and  on  the  progress  of  European  civilisation. 

As  early  as  1221,  six  years  before  the  death  of  Tchin- 
guiz-Khan, two  Tartar  generals,  who  had  received  orders 
to  proceed  to  the  conquest  of  Media,  attacked  the  Geor- 
gians as  they  passed,  but  obtained  no  very  decisive  ad- 
vantage over  them.  It  was  under  these  circumstances  that 
Christians  saw  the  Mongols  for  the  first  time,  and  fought 
against  them.  In  the  following  year,  the  Tartar  generals 
led  their  troops  across  the  Caucasus  mountains,  and  en- 
tered the  country  of  some  tribes  of  nomadic  Turks,  called 


TARTAR  INVASION  OF  GEORGIA. 


133 


Kiptchacs,  an  immense  plain,  extending  along  the  north 
of  the  Black  Sea,  the  Caucasus,  and  the  Caspian  Sea,  from 
the  mouths  of  the  Danube  to  those  of  the  Jaik.  On  the 
news  of  the  unexpected  invasion  of  the  Mongols,  the 
occupants  withdrew  towards  the  extremity  of  their 
territory,  but  the  Mongols  pursued  them,  routed  them 
in  various  encounters,  and  finally  penetrated  into  Rus- 
sia, where  they  met  with  no  resistance.  At  the  approach 
of  these  barbarians,  the  inhabitants  of  Novogorod,  being 
quite  unable  to  resist,  went  out  to  meet  them,  bearing 
crosses,  and  imploring  their  mercy.  The  Tartars 
slaughtered  them  all,  to  the  number  of  ten  thousand ; 
they  then  carried  fire  and  sword  over  the  Avhole  of 
Southern  Russia,  and  the  banks  of  the  Dnieper,  and 
then  proceeded  to  ravage  the  country  round  the  Sea  of 
Azoff,  entered  the  Crimea,  and  took  the  opulent  city  of 
Soudac,  belonging  to  the  Genoese,  Avho  paid  a tribute  for 
it  to  the  Turkish  Kiptchacs;  it  was  at  this  epoch  a com- 
mercial depot,  betAveen  the  countries  north  and  south  of 
the  Black  Sea.* 

Georgia  Avas  at  that  period  the  most  poAverful  country 
of  the  East,  Avhich  had  remained  subject  to  Christian 
princes.  It  formed  in  some  measure  the  advanced  post 
of  Christianity  against  the  formidable  armies,  which 
descended  like  avalanches  from  the  lofty  plateau  of 
Central  Asia,  and  its  throne  Avas  at  this  time  oc- 
cupied by  a Queen  Rhouzoudan,  Avhile  the  Constable 
John  commanded  the  military  force  of  her  kingdom. 
She  AA^as  the  first  to  utter  a cry  of  alarm,  and  Avarn 
Christendom  of  the  danger  that  threatened  it.  She 
sent  an  ambassador  to  Honorius  the  Third,  to  draw  his 


* Michel  Scherbatoff,  “ Hist,  of  Russia,”  vol.  ii.  pp.  509 — 521. 


134 


CIIHISTIANITY  IN  CUINA,  ETC. 

attention  to  the  storm  which  had  long  been  gathering 
in  the  countries  of  the  North,  and  which  could  not  fail 
one  day  to  burst  over  the  very  centre  of  Catholicism. 
This  letter  of  the  Georgian  Queen  has  been  preserved.* 
She  states  in  it  that  she  has  not  sent  the  help  she  had 
promised  against  the  Saracens,  because  she  had  need  of 
all  the  strength  she  could  collect,  to  repulse  a sudden 
invasion  of  barbarians.  The  Mongols,  by  an  artifice  of 
which  the  Georgians  had  been  the  dupes,  had  presented 
themselves  as  Christians,  placing  in  their  front  some 
priests,  whom  they  had  taken  in  the  countries  through 
which  they  had  passed,  and  carrying  before  their  batta- 
lions the  Cross  as  a standard. 

The  Georgians,  deceived  by  this  trick,  had  suffered 
themselves  to  be  surprised,  and  had  lost  six  thousand 
men.  “ But,”  continues  the  Queen,  “ as  soon  as  we 
perceived  they  were  not  true  Christians,  we  rose  against 
them,  killed  20,000  of  them,  took  many  prisoners,  and 
put  the  rest  to  flight.”  Rhouzoudan  adds,  that  she  has 
just  learned  that  the  emperor  was  about  to  go  to  Syria, 
to  begin  the  war  against  the  Saracens,  that  she  rejoices 
at  it,  and  will  send  to  the  help  of  the  Christian  armies 
the  Constable  John,  and  a considerable  number  of  dis- 
tinguished persons  of  her  kingdom,  who  have  taken  the 
cross,  and  are  only  Avaiting  for  orders  to  fly  to  the 
defence  of  the  Holy  Sepulchre. 

David,  the  Bishop  of  Ani,  had  been  charged  to  carry 
this  letter  to  Ilonorius  the  Third,  and  he  brought  also 
one  from  the  Constable  John,  Avho,  after  holding  lan- 
guage pretty  nearly  similar  to  that  of  the  Queen  of 
Georgia,  begged  the  blessing  of  the  sovereign  pontiff 


* OJor  Kiiynaltli,  “ Aimalos  Eccl.  Ann.  1224,”  p.  o35. 


TAUTAU  INVASION  OF  GEORGIA. 


135 


and  the  help  of  his  prayers,  “ in  order  to  be  able  to  fight 
the  battles  of  the  Lord.” 

The  Pope  replied  to  Rhouzoudan  and  the  Constable  to 
animate  their  courage,  and  give  them  information  of  the 
plans  of  the  Emperor  Frederick  for  the  approaching 
crusade.  He  recommended  that  his  letter  should  be 
publicly  read,  in  order  to  excite  the  enthusiasm  of  the 
people,  and  induce  them  to  enlist  in  the  holy  war. 

What  a grand  and  beautiful  mission  was  that  of  the 
Papacy  in  the  Middle  Ages,  in  the  midst  of  the  general 
confusion,  in  which  so  many  young  Christian  nations 
were  seeking  to  free  themselves  from  their  pagan  insti- 
tutions! To  enlighten  them  with  the  torch  of  faith,  to 
soften  the  asperity  of  their  manners,  to  draw  gently  the 
worst  vices  from  their  hearts,  and  the  most  fatal  errors 
from  their  intellects ; then  to  defend  the  weak  against 
the  strong,  to  struggle  against  tyrants  and  oppressors, 
to  preach  crusades,  to  call  kings  and  nations  to  arms, 
to  repulse  the  invasions  of  infidels  and  barbarians,  such 
was  the  magnificent  part  assigned  to  this  marvellous  in- 
stitution, which,  even  in  a purely  human  point  of  view, 
has  never  had  anything  comparable  to  it  in  the  world. 
The  sovereign  pontiff  was,  at  the  same  time,  the  teacher, 
protector,  civiliser,  in  a word,  the  Father  of  the  great 
Christian  family,  and  from  the  most  distant  regions, 
nations  had  recourse  to  him  for  consolation,  for  en- 
couragement, for  counsel. 

M'e  shall  shortly  see  him,  with  his  anxious  glances 
directed  towards  Central  Asia,  enrolling  by  turns 
soldiers  and  missionaries,  to  overcome  the  fierce  Tartars, 
and  then  to  convert  them,  and  make  them  children  of 
the  Church  and  of  God. 

The  apparition  of  the  Tartars  in  Georgia  had  been 

K 4 


136  CHKISTIANITY  IN  CHINA,  ETC. 

but  transitor}'’,  and  as  Queen  Rhouzoudan  also  had  an- 
nounced that  she  had  repulsed  their  attack,  little  more 
was  thought  of  news  that  did  not  seem  of  much  import- 
ance. Then  came  the  death  of  Tchinguiz-Khan,  which 
changed  the  course  of  events,  and  gave  the  Christians 
still  some  breathing  time ; but  when  Ogotai,  his  suc- 
cessor, had  annexed  to  the  Mongol  empire  the  whole  of 
China,  as  far  as  the  Blue  River,  he  raised  an  army  of  a 
million  and  a half  of  men,  with  the  purpose  of  carrying 
on  his  operations  at  the  same  time,  at  the  two  extremi- 
ties of  Asia. 

Thus  the  peace  which  appeared  to  reign  in  remote  Asia 
became  fatal  to  Europe.  Batou,  the  son  of  Djoutihi,  was 
the  principal  chief  of  the  formidable  expedition  now 
preparing ; and  with  him  were  associated  several  other 
generals  and  princes  of  the  blood  of  Tchinguiz-Khan. 
The  Mongol  army,  after  subjugating  the  Coumans  * and 
Bulgarians,  entered  Russia,  and  took  ]\foscow  and  the 
principal  towns  of  what  are  now  the  governments  of 
Vladimir  and  Jeroslaw;  and  the  Grand  Dukes  of 
Russia  then  became  the  tributaries  of  the  Grand  Khan 
of  the  Tartars. 

At  the  same  time,  another  army  of  Mongols,  accom- 
companied  by  their  wives  and  children,  advanced 
towards  Georgia  and  Armenia,  under  the  conduct  of 
Tcharmagan,  and  seventeen  other  generals.  According 
to  the  laws  established  by  Tchinguiz-Khan,  they  had 
orders  to  treat  well  the  princes  and  nations- who  should 
submit  at  once,  deliver  up  their  towns,  and  consent  to 
]>ay  tribute.  Others  were  to  be  abandoned  to  the  fury 
of  the  soldiers.  The  inhabitants  of  towns  were  to  be 


* TLe  country  beyond  the  Kuban  was  often  called  Couniania. 


TARTAR  invasion  OF  ARMENIA. 


137 


massacred  ■without  distinction  of  age  or  sex,  and  not 
even  the  animals  were  to  be  spared. 

In  the  beginning  of  their  career,  nothing  like  nego- 
tiation with  the  Tartars  was  possible ; the  only  choice 
was  to  acknowledge  their  empire,  or  die,  and  the  peril  of 
resistance  was  attested  by  the  innumerable  pyramids  of 
human  bones,  which  they  raised  on  the  sites  of  ruined 
towns.  Long  afterwards,  travellers  contemplated  them 
with  horror  in  regions  now  become  desert,  but  which 
had  seen  the  passage  of  these  terrific  barbarians. 

In  1235  and  1236,  the  Mongols  burnt  and  ravaged 
many  of  the  towns  of  Albania,  Georgia,  and  Great 
Armenia.  Many  of  the  Armenian  princes,  finding  it 
impossible  to  oppose  effectual  resistance  to  these  formid- 
able invaders,  took  the  resolution  of  submitting  to  them, 
and  serving  in  their  armies.  Sometimes  they  even 
undertook  the  journey  to  Kara-Koroum,  in  order  to 
demand  of  the  Kha-kan  himself,  reparation  for  injuries 
inflicted  by  his  generals  ; and  several  of  them  did  really 
obtain  by  this  means  the  restitution  of  their  states,  so 
that  the  imperial  horde  became  like  the  Rome  of  former 
days,  the  supreme  tribunal,  where  the  claims  of  kings 
were  adjudged.* 

The  pride  and  strength  of  character  of  the  Queen  of 
Georgia  did  not  permit  her  to  follow  the  example  of 
her  vassals.  Instead  of  submitting  to  the  Tartars,  she 
continued  to  write  urgent  letters  to  the  West,  to  ask 
for  help ; and  one,  addressed  to  Pope  Gregory  the  Ninth, 
who  then  occupied  the  pontifical  throne,  has  been 
preserved.  The  Queen  asks  for  a Christian  army  to 
repulse  the  attacks  of  the  Mongols ; and  in  order  to 
interest  the  Pope  more  in  her  cause,  professes  entire 

* “ Memoires  d’Abel  Kemusat,”  p.  12. 


138 


CHRISTIANITY  IN  CHINA,  ETC. 


submission  to  the  Church  of  Rome,  and  promises  to 
unite  Georgia  to  it  in  Catholic  unity. 

Gregory  the  Ninth  replies,  that  he  mourns  deeply  for 
the  evils  suffered  by  Georgia,  but  that  it  is  out  of  his 
power  to  send  any  help  to  it  at  present,  since  the  Em- 
peror, Frederick  the  Second,  has  just  raised  a tempest 
within  the  Church,  and  that  it  has  also  been  attacked 
in  all  directions,  in  Syria  by  the  Saracens,  in  Spain  by 
the  Moors,  in  Italy  and  Germany  by  false  Christians, 
that  is  to  say,  partisans  of  the  emperor.  He  praises 
the  Queen  for  her  intention  of  bringing  back  Georgia  to 
the  unity  of  the  Faith  ; and  in  order  to  favour  this  pious 
design,  he  will  send  her  some  monks  of  the  order  of  St. 
Dominic,  to  evangelise  the  country.  Rhouzoudan  would 
have  greatly  preferred  his  sending  her  soldiers,  and  she 
appears  in  the  sequel  to  have  attached  but  little  value 
to  the  Holy  Father’s  spiritual  consolations,  as  she  re- 
nounced Christianity,  and  became  a Mahometan.* 

Whilst  the  Mongols  were  thus  keeping  Georgia  in 
terror  of  their  arms,  they  were  menacing  the  North  still 
more  alarmingly  for  the  Christians.  After  having  sacked 
the  southern  part  of  Russia,  they  marched  in  1240  upon 
Kiew,  a town  Avhich,  for  three  centuries,  had  been  the 
metropolis  of  Russia,  and  which  its  commerce  with  the 
em[)irc  of  Byzantium,  with  the  Dnieper,  and  the  Black 
Sea,  rendered  vciy  tlourishing.  It  was  soon  invested  by 
the  Tartars,  but  the  inhabitants  trusted  to  the  deep 
waters  of  the  river  Dnieper  for  opposing'  an  insur- 
mountable barrier  to  the  Tartar  cavalry.  They  were 
deceived,  however.  These  barbarians  had  no  need  of 
bridges  or  boats  to  cross  rivers;  they  constructed,  ac- 
cording to  their  practice,  with  boughs  of  trees,  covered 

* Abouliurage. 


INVASION  OF  rOLAND.  — ST.  HYACINTH. 


139 


with  hides,  a kind  of  portmanteau,  in  which  they  packed 
tlieir  baggage ; they  then  placed  themselves  astride  of 
this  extempore  contrivance,  fastened  it  to  the  tail  of  their 
horses,  and  thus,  making  use  of  their  bows  for  oars,  the 
whole  army  crossed  the  river  w'ithout  accident ; for 
horses,  as  well  as  men,  had  great  experience  in  this  kind 
of  navigation.  The  metropolis  of  Russia  was  then  soon 
in  the  hands  of  the  Mongols,  who,  according  to  custom, 
massacred  the  inhabitants,  and  burnt  their  town.* 

There  was  at  Kiew,  at  the  period  of  the  Tartar  in- 
vasion, a monk  celebrated  for  his  apostolic  labours, 
named  Hyacinth,  a nephew  of  Yves  of  Kouski,  Bishop 
of  Cracow.  After  having  received  at  Rome,  from  the 
hands  of  St.  Dominic,  the  habit  of  the  preaching 
Brothers,  he  returned  to  Poland,  and  revived  the  faith 
among  his  own  countrymen,  and  he  afterwards  pro- 
ceeded, with  indefatigable  zeal,  to  combat  the  remains 
of  idolatry  in  Prussia,  Pomerania,  Denmark,  Sweden, 
Gothland,  and  Norway,  as  well  as  in  Russia,  Black  and 
Bed^  the  Greek  Archipelago,  and  among  the  Coumans. 
'I’his  apostle,  whose  astonishing  zeal  embraced  all  Asia, 
subsequently  traversed  Tartary  and  Thibet,  and  even 
penetrated  to  China,  whence  he  returned  to  Poland, 
marking  every  day  by  a victory  over  paganism,  Mussul- 
man infidelity,  heresy,  and  schism.  Saint  Hyacinth 

* It  appears,  according  to  the  Greek  historian  Nicetas,  that  the 
Turks  made  use  of  nearly  the  same  method  for  crossing  rivers.  “ To 
pass  the  Danube,  they  filled  a piece  of  leather  with  cork,  and  then 
closed  it  so  that  no  drop  of  water  could  get  in ; then  seating  them- 
selves upon  it,  and  holding  by  the  tail  of  their  horses,  and  carrying 
at  the  same  time  their  saddles  and  arms,  they  thus  passed  the  waters 
of  the  broad  Danube.” — Nicetas,  “Choniates  Mem.  Popul.  ad  Ann. 
1 154,”  vol.  iii.  p.  929. 


140  CHRISTIANITY  IN  CHINA,  ETC. 

was  at  Kiew,  in  a Dominican  convent,  of  whicli  he  was 
the  founder,  when  the  Mongol  “hordes,  thirsting  for 
blood  and  carnage,  burst  into  the  town.  Whilst  some 
of  them  were  engaged  in  cutting  the  throats  of  the  in- 
habitants, others  were  rusliing  about  with  flaming 
torches  to  set  fire  to  the  buildings,  and  soon  every 
quarter  of  the  city  was  enveloped  in  one  vast  conflagra- 
tion, which  glared  frightfully  on  the  heaps  of  dead 
bodies,  and  streams  of  blood.  Before  the  fire  could 
reach  the  Dominican  convent.  Saint  Hyacinth,  clothed 
in  his  sacerdotal  vestments,  went  to  the  chapel  to  with- 
draw the  Holy  Elements  from  the  profanation  of  the 
barbarians.  He  was  anxiously  bearing  away  from  its 
tabernacle  the  treasure  of  the  Eucharist,  and  was  passing 
a statue  of  the  Virgin,  near  the  end  of  the  church, 
when  he  thought  he  heard  — according  to  the  legend 
— a voice  saying.  Hyacinth,  my  son,  are  you  going  to 
abandon  me  to  the  insults  of  the  wicked  ? 

The  holy  saint  cast  a tender  and  mournful  look 
towards  the  statue,  which  was  of  alabaster,  and  of  con- 
siderable weight,  when  the  same  voice  said,  “ Hyacinth, 
Hyacinth,  do  not  forsake  me ; be  of  good  courage,  you 
shall  have  strength  enough  to  save  both  Son  and 
Mother.” 

The  generous  servant  of  God,  listening  only  to  his  zeal 
and  his  piety,  flung  his  arms  round  the  statue,  raised  it 
Avith  facility,  and  bearing  in  the  other  hand  the  holy 
Pyx,  issued  from  the  toAvn  through  the  flames,  and 
miraculously  crossed  the  river  Dnieper.*  -This  same 
Virgin  of  KieAVAvas  aftenA^ards  transported  by  the  illus- 
trious Thaumaturgus  to  CracoAA'-,  Avherc  the  Poles 
honoured  it  with  a special  devotion. 

* Fontana,  “Monumenta  Dominicana,  Ann.  1241.” 


liiVVAGES  OF  THE  MONGOLS  IN  POLAND.  141 

After  the  capture,  and  almost  complete  destruction 
of  the  metropolis  of  Russia,  the  IMongols  advanced  to 
Roland.  Ill  the  year  1240,  they  ravaged  the  province 
of  Lublin,  and  withdrew  with  their  booty  to  Galicia. 
They  returned,  however,  in  the  depth  of  winter,  sacked 
Sandomir,  and  advanced,  without  meeting  with  any 
resistance,  to  within  seven  miles  of  Cracow.  They 
then  retired  a second  time,  at  the  beginning  of  Lent 
1241,  laden  with  spoil,  and  driving  before  them,  like 
cattle,  a multitude  of  captives  of  both  sexes,  the  very 
elite  of  the  nation,  tied  one  to  another.  Vladimir,  the 
Palatine  of  Cracow,  pursued  them  with  some  troops, 
attacked  them,  and  in  the  first  charge  killed  many; 
but  the  ^longols,  having  faced  about,  charged  their 
assailants  again  with  impetuosity,  and  put  them  to 
flight.  This  action  was,  however,  favourable  to  the 
captives,  who,  finding  means  during  the  battle  to  break 
their  chains,  fled  into  the  neighbouring  forests.* 

The  ^longols  did  not  long  delay  returning  to  Poland, 
with  new  strength,  and  furious  at  the  resistance  they 
had  met  with,  and  on  both  sides  preparations  were  made 
for  a decisive  battle.  Henry,  Duke  of  Silesia,  surnamed 
the  Pious,  the  son  of  Henry  the  Bearded,  and  Saint 
Hedwig,  soon  found  himself  at  the  head  of  thirty  thou- 
sand men,  divided  into  five  corps.  The  Mongols,  com- 
manded by  their  general,  Baidar,  were  formed  into  an 
equal  number  of  divisions,  but  each  numerically  stronger 
than  that  of  their  enemies. 

The  presence  of  the  Tartars  had  excited  the  greatest 
enthusiasm  and  military  ardour  in  the  States  of  Poland, 
not  unmingled,  probably,  with  a considerable  dread  of 
the  foe.  The  Poles  were  called  on  to  contend  with  those 


* D’Ohsson,  vol.  ii.  p.  124. 


142 


CHRISTIANITY  IN  CHINA,  ETC. 


who  were  enemies  alike  of  their  religion,  their  countr}% 
and  their  domestic  homes,  to  defend  at  once  their  altars, 
hearths,  and  native  soil.  It  Avas  a crusade,  a holy 
war,  to  Avhich  no  one  could  possibly  remain  indifferent. 
Public  prayers  were  offered  up,  priests  exhorted  the 
combatants  in  churches  and  camps;  even  Saint  HedAvug, 
the  mother  of  Duke  Henry,  Avas  seen  to  issue  from  the 
convent  in  which  she  had  devoted  herself  to  a life  of 
religious  seclusion,  and  rush  through  the  ranks  of  the 
soldiers,  urging  them  to  heroic  exertions  in  the  cause  of 
Christianity,  and  of  Poland. 

It  is  said  that  God  had  revealed  to  her  that  her  son 
Avas  to  perish  in  this  struggle,  but  that  she  had  the 
fortitude  to  control  the  anguish  by  Avhich  her  heart 
Avas  rent ; and  this  sublime  mother  Avas  heard  to  say  to 
Henry,  at  the  moment  Avhen  he  was  going  into  battle,  that 
it  Avas  his  part  to  set  an  example  of  valour,  and  that  if 
God  so  Avilled  it,  he  must  die  bravely,  at  the  head  of 
his  army. 

On  the  ninth  of  April,  1241,  Duke  Henry,  the  princes 
and  Christian  leaders,  after  having  heard  mass,  and 
communicated,  issued  from  Liegnitz  to  meet  the  foe, 
and  the  two  armies  confronted  one  another  about  a 
league  from  the  town,  in  a plain  Avatered  by  the  Neiss, 
Avhere  Avas  since  built  the  village  of  AVahlstadt.  The 
crusaders  had  obtained  from  Duke  Henry  the  favour  of 
being  alloAved  to  commence  the  attack,  and  unfortunately 
they  Avere  deceived  by  a stratagem  of  the  IMongol  ad- 
vanced guard,  Avhich  feigned  to  give  Avay.,  and  pursued 
them. 

When  this  ill  armed  and  half-naked  infantry  had  been 
draAvn  to  a sufficient  distance  from  the  main  body,  the 
Mongol  cavalry  surrounded  them,  and  pierced  them  to 
death  with  their  arroAvs. 


BATTLE  OF  LIEGNITZ. — DEATH  OF  FRINGE  HENRY.  143 

The  Polish  army  was  entirely  defeated.  Prince 
Henry  had  a horse  killed  under  him  during  the  rout, 
and  he  had  just  mounted  another,  when  he  Avas  sur- 
rounded by  a squadron  of  the  enemy,  and  while  raising 
his  lance  to  defend  himself,  he  received  a wmund  in  the 
armpit,  and  was  thrown  down. 

The  Tartars  cut  oft’  his  head,  and  after  having  placed 
it  on  the  point  of  a lance,  presented  themselves, 
armed  with  this  bloody  trophy,  before  the  citadel  of 
Liesrnitz,  and  summoned  it  to  surrender.  The  loss  of 
the  Poles  was  very  considerable ; it  is  said,  that  in  order 
to  make  known  the  number  of  their  enemies  left  dead 
on  the  field,  the  Mongols  cut  off  an  ear  from  each,  and 
that  they  filled  nine  sacks  with  these  barbarous  tokens  of 
their  victory.  The  practice  was  common  enough  with 
them,  and  in  Pussia  in  1239,  when  the  Khan  had  given 
a similar  order,  they  are  said  to  have  found  themselves 
in  possession  of  two  hundred  and  seventy  thousand 
human  ears. 

The  town  of  Liegnitz,  having  been  delivered  to  the 
flames  by  the  Christians  themselves,  the  Mongols  laid 
Avaste  all  the  surrounding  country,  and  then  entered 
Moravia,  marking  their  course  by  fire  and  blood,  and 
advanced  as  far  as  the  frontiers  of  Bohemia  and  Austria. 

Vinceslas,  the  king  of  Bohemia,  saw,  Avith  terror,  the 
approach  of  the  storm  that  threatened  to  burst  over  his 
country ; and  feeling  little  confidence  in  any  force  he 
could  oppose  to  them,  had  taken  the  resolution  to  con- 
centrate his  strength  within  his  fortresses,  and  to  write 
to  the  neighbouring  princes  to  urge  them  to  form  a 
coalition  against  the  common  enemy. 

In  his  letter  to  the  Duke  of  Brabant,  he  says : — “A 
nation  of  ferocious  savages,  in  countless  numbers,  is 


144 


CHRISTIANITY  IN  CHINA,  ETC. 


occupying  our  frontiers.  The  misfortunes  predicted 
for  the  sins  of  men,  in  the  Holy  Scriptures,  are  over- 
whelming us  on  every  side ; ” and  after  having  painted, 
in  the  liveliest  colours,  the  ravages  exercised  by  the 
Tartars  in  the  neighbouring  countries,  he  entreats  his 
father-in-law  to  send  him  troops  promptly,  since  he  has 
been  informed  that  the  barbarians  intend  enterinjr 

o 

Bohemia,  at  the  approaching  festival  of  Easter  (1241). 

“ The  people  of  both  north  and  south,”  he  says,  in 
conclusion,  “ are  so  oppressed  by  calamity,  that  never, 
since  the  beginning  of  the  world,  were  they  so  cruelly 
scourged.”  * 

There  was  no  exaggeration  in  this  account.  The  very 
name  of  the  Tartars  made  people  shudderf,  and  the  sight 
of  them  often  produced  the  most  painful  effects.  The 
sovereigns  of  Europe  and  Asia  felt  themselves  tottering 
on  their  thrones,  and  they  dispatched  emissaries  one  to 
another,  to  concert  measures  for  resisting  this  formid- 
able invasion. 

The  Emperor  Frederick  IE  wrote  a curious  letter  to 
the  King  of  England,  in  which  he  takes  occasion,  with 
much  self-complacency,  to  indulge  his  taste  for  rhetoric. 
The  picture  which  he  draws  of  the  Tartars,  however,  is 
remarkable  for  truth  and  precision.  “ A people  issuing 
from  the  utmost  confines  of  the  world,  where  they  had 
long  been  hidden  under  a frightful  climate,  has  sud- 
denly and  violently  seized  on  the  countries  of  the  nortli, 
and  multiplied  there  like  grasshoppers.  One  knows 
not  whence  this  savage  race  derives  the  name  of  Tartar, 

* Odor  Riiynald,  “ Annal.  Eccl.  ad  Annum  1241.” 

I “ Toutes  les  gens  dc  Orient  en  eurent  si  grand  paour  et  si  grand 
hide,  que  le  scul  nom  des  Tartres  et  la  hideur  dc  les  oyr  nonimer  par 
les  villes  et  les  cliateaulx  faisait  les  dames  cnchaintes  aborlir  de  peur 
et  de  hide.” 


LETTER  OF  FREDERIC  BARBAROSSA. 


145 


but  it  is  not  without  a manifest  judgment  of  God  tliat 
tliey  have  been  reserved  for  these  latter  times,  as  a 
chastisement  for  the  sins  of  men,  and,  perhaps,  for  the 
destruction  of  Christendom. 

“ This  ferocious  and  barbarous  nation  knows  nothing 
of  tlie  laws  of  humanity.  They  have,  however,  a chief 
wliom  they  venerate,  and  whose  orders  they  blindly 
obey,  calling  him  the  God  of  the  earth.  These  men 
are  short,  and  thick  set,  but  strong,  hardy,  of  immov- 
able firmness,  and,  at  the  least  sign  from  their  chief, 
rushing  with  impetuous  valour  into  the  midst  of  perils 
of  every  kind.  They  have  broad  faces,  eyes  set  ob- 
liquely, and  they  utter  the  most  frightful  cries  and 
yells,  which  correspond  but  too  well  with  the  feelings 
of  their  hearts.  They  have  no  other  clothing  than  the 
hides  of  oxen,  asses,  and  horses,  and  up  to  the  present 
time,  they  have  had  no  other  armour  than  rough  and 
ill-joined  plates  of  iron. 

“ But  already  — and  one  cannot  utter  it  without  a 
groan  — they  are  beginning  to  equip  themselves  better, 
from  the  spoils  of  Christians;  and  soon  the  wrath  of 
God  will  perhaps  permit  us  to  be  shamefully  massacred 
with  our  own  weapons.  The  Tartars  are  mounted 
on  the  finest  horses,  and  they  now  feed  on  the  most 
dainty  viands,  and  dress  richly,  and  with  care.  They 
are  incomparable  archers.  They  carry  with  them 
leathern  bags,  skilfully  fashioned,  with  which  they 
cross  lakes  and  rapid  rivers.  It  is  said  that  their 
horses,  when  they  have  no  other  forage,  will  feed  on 
the  leaves,  bark,  and  roots  of  trees,  and  that  they  are, 
notwithstanding,  full  of  spirit,  strength,  and  agility.”  * 

* Mattb.  Paris,  “ Hist.  Angl.,”  p.  820.  Odor  Raynald,  “ Annal. 
Eccl.  ad  Ann.  1241.” 

VOL.  I.  L 


146  CHRISTIANITY  IN  CHINA,  ETC. 

Whilst  Frederick  Barbarossa  was  sending  this  faith- 
ful portrait  of  the  Tartars  to  Edward  of  England,  all 
Europe  was  agitated  and  terrified  at  the  rumour  of 
this  horrible  barbarian  invasion.  Matthew  Paris  relates, 
that  Queen  Blanche,  the  mother  of  the  King  of  Erance, 
and  a lady  of  most  venerable  and  pious  character,  burst 
into  tears  when  she  heard  that  the  nations  were 
menaced  by  this  messenger  of  the  wrath  of  Heaven,  and 
sending  for  her  son,  begged  to  know  what  he  meant 
to  do  in  this  terrible  conjuncture.  “ My  dear  son,” 
she  said,  “what  fearful  rumours  are  these?  Surely 
the  irruption  of  these  Tartars  threatens  our  total  ruin, 
and  that  of  our  Holy  Church.”  King  Louis  replied,  in 
a voice  which,  though  sorrowful,  had  a tone  of  some- 
thing divine  in  it,  “ Let  us  look  to  Heaven  for  support 
and  consolation,  mother ; and  if  they  come,  these  Tar- 
tars, we  will  drive  them  back  into  Tartary,  whence 
they  have  issued  ; or  it  may  be  that  they  will  send  us  to 
Heaven,  to  enjoy  the  bliss  that  has  been  promised  to 
the  elect.”*  These  words,  adds  Matthew  Paris,  inspired 
both  the  nobility  of  Erance  and  of  the  neighbouring 
nations  with  confidence  and  courage. 

The  play  upon  words  here  attributed  to  St.  Louis,  is 
found  in  almost  all  the  writings  of  the  period,  and  is, 
perhaps,  the  real  cause  of  the  alteration  which  the 
Westerns  have  made  in  the  name  of  the  Tatars.  They 
are  frequently  designated  Tartares,  from  the  first  mo- 
ment of  their  appearance ; and  Tartari  imo  Tartai'ei, 
as  the  Emperor  Frederick  calls  them,  Avas  art  expression 
that  found  much  favour.  It  Avas,  in  fact,  a very  general 
opinion  in  Europe  tliat  the  Mongols  Avere  demons,  sent 
to  chastise  mankind,  or  at  least  that  tliey  held  inter- 
* Matth.  Paris,  “Hist.  Angl.,”  p.  747. 


TARTAR  INVASION  OF  HUNGARY. 


147 


course  ■with  demons ; and  tliis  last  supposition  was 
strengthened  by  their  having,  or  being  said  to  have,  tlie 
art  of  raising  clouds  of  smoke  and  flame  in  the  midst 
of  battles.*  This  was  an  additional  reason  why  recourse 
Avas  often  had  to  solemn  prayer  and  fasts,  in  the  hope 
of  escaping  the  fearful  scourge  of  their  invasion. 

The  banner  of  the  cross  was  now  displayed,  and 
all  nations  called  on  to  unite  in  the  defence  of  the 
Christian  name.  The  country  where  the  Tartar  in- 
vasion raged  with  most  implacable  fury  was  Hungary; 
a kingdom  which,  at  that  time,  extended  to  the 
Adriatic,  and  Avhich  had  been  for  five  years  under 
tlie  rule  of  Bela  IV.  The  Mongol  general  Batou  had 
written  to  him,  to  demand  his  submission  to  the  Mongol 
sovereign,  if  he  wished  to  save  his  own  life,  or  that  of 
his  subjects.  The  letter  had  been  brought  by  an 
Englishman  banished  for  life  from  his  native  country, 
and  Avho  had  been  taken  into  the  service  of  the  Tartars. 

The  Hungarian  king  Bela  was  a gentle  and  pious 
prince,  but  by  no  means  a Avarrior,  and  he  imagined  he 
could  arrest  the  course  of  the  torrent  that  was  pre- 
cipitating itself  upon  his  frontiers.  He  refused,  there- 
fore, to  pay  homage  to  the  Mongols,  but  unfortunately 
neglected  the  precautions  that  his  refusal  rendered 
indispensable.  His  only  measure  of  defence  was,  to 
send  a handful  of  troops  into  the  passes  of  the  Car- 

* “ It  has  been  customary  to  explain  this  fact  by  saying  that  the 
Tartars  were  in  the  habit  of  setting  fire  to  the  dry  grass  and  the 
brushwood  of  the  forests,  as  the  natives  of  New  Holland  do.  But  in 
that  case  it  would  have  been  easy  for  the  Christians  to  perceive  the 
cause  of  the  fires.  It  is  more  probable  that  the  fires  proceeded  from 
some  kind  of  artillery  and  inflammable  powder,  with  which,  it  is 
certain  from  Chinese  history,  the  Mongols  of  that  epoch  were  ac- 
quainted.”— A.  Remusat. 


148  CHRISTIANITY  IN  CHINA,  ETC. 

pathians,  to  guard  them,  and  block  each  of  them  up 
with  an  abattis  of  felled  trees.  But  the  Tartars  swept 
away  such  obstacles  as  these  in  a moment;  Hungary 
was  invaded  at  three  points  at  once  by  fifty  thousand 
men,  and  the  whole  country  was  soon  in  the  power  of 
the  barbarians,  Avho  covered  its  cities  and  its  fields  with 
fire  and  blood.  The  people  fled  in  horror  and  con- 
sternation, and  great  numbers  took  refuge  in  Varadin, 
one  of  the  principal  cities,  which  had  a citadel  defended 
by  broad  moats,  and  walls  flanked  with  towers,  though, 
unfortunately,  only  of  wood.  The  Mongols  captured  it 
Avith  great  ease,  pillaged  it,  set  fire  to  it,  and  beheaded 
the  whole  population,  without  any  distinction  of  age  or 
sex.  The  ladies  had  taken  refuge  in  the  cathedral,  and 
the  Mongols  would  not  give  themselves  the  trouble  to 
break  open  the  doors,  but  set  fire  to  it,  and  the  unfor- 
tunate ladies  all  perished  in  the  flames. 

The  barbarians  profaned  the  churches  by  the  most 
abominable  debauchery,  broke  open  the  tombs,  trampled 
the  relics  under  their  feet,  polluted  the  sacred  vessels, 
and  put  the  Canons  to  torture,  to  make  them  reveal  all 
that  they  possessed.  The  feAv  inhabitants  Avho  had  been 
left  alive  after  the  first  massacre,  citizens,  ecclesiastics, 
or  soldiers,  Avere  hacked  to  death  in  the  plain  AA’itli 
sabres  and  hatchets,  and  the  ravages  only  ceased  A\4ien 
the  infection  from  the  putrefying  corpses  forced  the 
Tartars  to  leave  the  place,  of  Avhich  they  had  made  a 
vast  desert. 

Roger,  one  of  the  canons  of  Varadin,  has  related  the 
invasion  and  destruction  of  Hungary  by  the  Tartars,  in 
a production  entitled,  Miserahile  Carmen. 

Tlie  narrative  of  these  deplorable  events  could,  in 
fact,  be  nothing  else  than  a song  of  lamentation. 


ADVENTURES  OF  ROGER  OF  VARADIN.  149 

This  monk  Roger  had  been  an  eyewitness  and  a 
victim  of  the  atrocities  of  the  Mongols  in  his  country, 
and  for  a long  time,  he  says,  “death  would  have  been 
a consolation  for  him,  and  life  was  only  a torment.” 
This  is  what  he  tells  us  of  his  own  adventures  * : — 

“ Whilst  the  Tartars  were  sacking  Varadin,  I escaped 
by  night  into  a fortified  island,  but  not  thinking  myself 
safe  there,  I took  refuge  in  a neighbouring  forest.  In 
the  morning,  the  island  was  occupied  by  the  Tartars, 
who  killed  all  the  people  in  it  ; my  very  hair  stood  up 
on  hearing  of  these  massacres,  and  a cold  sweat,  as  of 
death,  burst  from  me,  when  I thought  of  that  army  of 
murderers. 

“ I continued  to  wander  about  the  woods,  but  I was 
starvinsT  with  hunfjer,  and  was  obliged  to  venture  at 
night  into  the  island,  in  order  to  search  among  the 
bodies  for  morsels  of  food  or  flour,  which  I secretly 
carried  away.  I lived  thus  for  twenty  days,  hiding 
myself  in  caverns  and  ditches,  and  in  the  hollow  trunks 
of  trees. 

“ The  Tartars  then  promised  that  they  would  do  no 
harm  to  the  inhabitants,  who  would  come  out  of  their 
concealment.  I did  not  myself  depend  much  on  this 
promise,  and  my  suspicions  were  but  too  just ; but  I 
thought  it  better  to  go  at  once  to  their  camp,  than  to 
await  my  fate  in  a village,  and  I,  therefore,  gave  myself 
up  to  a Hungarian,  who  had  gone  into  the  service  of  the 
Tartars,  and  who  deigned,  as  a great  favour,  to  place  me 
among  the  number  of  his  servants.  I was  almost  naked  ; 
but  my  business  was  to  mind  the  waggons  ; and  I had 
the  fear  of  death  continually  before  me,  for  I knew  that  in 


* Rogerii,  “ Miserabile  Carmen,”  p.  293. 


150  CHRISTIAMTY  IN  CHINA,  ETC. 

one  night  the  Tartars  had  murdered  the  inhabitants  of. 
all  the  surrounding  villages.  Nevertheless,  as  the 
princes  had  received  orders  to  return  to  Tartary,  we 
began  to  move  away  with  the  herds  of  cattle,  and  horses, 
and  waggons,  laden  with  booty.  The  army  retired 
slowly,  and  when  it  had  quitted  Hungary  to  enter 
Coumania,  it  was  no  longer  allowed  that  any  cattle 
should  be  killed  for  the  use  of  the  captives.  The 
Tartars  gave  us  only  the  intestines,  heads,  and  hoofs  of 
the  animals  they  had  eaten,  and  we  heard  from  the  in- 
terpreters that  it  was  intended  to  kill  us  very  soon.  I 
began  to  consider,  therefore,  how  I should  escape  from 
them,  and,  contriving  to  get  away  from  the  road  they 
were  following,  I plunged  into  the  forest  followed  by  my 
servant.  I crept  into  a grotto,  and  covered  myself  over 
with  the  branches  of  trees,  and  my  servant  hid  himself 
also  not  far  off.  We  remained  thus,  as  in  a tomb,  for 
two  days,  not  daring  to  lift  our  heads,  and  listening  to 
the  horrible  voices  of  the  Tartars,  who  were  seeking 
their  cattle  in  the  woods.  At  length,  being  tormented 
by  hunger,  we  issued  from  our  retreat,  but  soon  catch- 
ing sight  of  a man,  we  took  to  flight  again.  He  ran 
away  too,  however,  and  as  we  now  saw  that  he  was 
without  arms,  we  made  signs  to  each  other  that  we 
should  meet.  We  then  both  related  our  sad  adventures, 
and  deliberated  as  to  what  was  best  to  be  done.  Being 
strengthened  by  our  trust  in  God,  we  reached  the 
extremity  of  the  forest,  and  there  mounted  on  a high 
tree  to  look  about  us. 

“ Oh,  what  a sorrow ! The  country  was  entirely  deso- 
lated, and  it  was  a desert  that  we  should  have  to  cross, 
with  nothing  but  the  steeples  of  the  churches  to  direct 
our  steps;  and  happy  did  we  think  ourselves,  if  we 


CRUSADE  TREACIIED  AGAINST  THE  TARTARS.  151 

could  find  now  and  then,  some  peas,  onions,  or  garlick, 
in  the  gardens  of  the  ruined  villages, — otherwise  we  had 
to  support  ourselves  on  roots.  In  about  a week  after 
leaving  the  forest,  we  arrived  at  Alba,  where  we  found 
nothing  but  human  bones,  and  the  walls  of  the  churches 
and  palaces,  still  stained  with  Christian  blood. 

“ Ten  miles  off,  there  was  near  a wood  a country  house, 
commonly  called  Frata,  and  four  miles  from  this  forest 
a high  mountain,  where  many  individuals  of  both  sexes 
had  taken  refuge.  When  Ave  reached  it  the  fugitives 
congratulated  us  Avith  tears  in  their  eyes,  and  questioned 
us  concerning  the  perils  we  had  encountered.  They 
offered  us  black  bread,  made  of  a mixture  of  flour  AA’ith 
oak  bark,  and  Ave  thought  it  the  most  delicious  thing  Ave 
had  CA’er  eaten.”  * • 

The  horrible  devastations  committed  by  the  Mongols 
in  Poland  and  Hungary  had  spread  particular  terror 
through  the  Avhole  empire  of  Germany,  and  a crusade  Avas 
preached  against  the  barbarians,  Avho  seemed  eager  for 
the  destruction  of  the  very  name  of  the  Christians. 
The  letters  Avhich  Gregory  the  Xinth  addressed  to  the 
people,  to  animate  them  to  the  holy  Avar,  paint  in  lively 
colours  his  grief  and  alarm.  “ Many  afibirs  of  grave 
importance,”  he  writes,  “ are  at  this  time  incessantly 
occupying  our  thoughts;  the  melancholy  state  of  the 
Holy  Land  ; the  tribulations  of  the  Church ; the  de- 
plorable condition  of  the  Roman  Empire.  But  we  con- 
fess, we  forget  all  these  causes  of  affliction,  and  even 
what  most  particularly  concerns  us,  Avhen  we  think  of 
the  evils  caused  by  the  Tartars ; for  the  bare  thought 
that  the  Christian  name  might  be  destroyed  by  them  in 


* Rogerii,  “ Miserable  Carmen.’ 


152  CHRISTIANITY  IN  CHINA,  ETC. 

our  days,  is  enough  to  break  our  bones,  to  dry  up- 
our  marrow,  to  wither  our  flesh,  destroy  our  strength, 
and  fill  us  with  such  lively  grief  and  anguish,  that  we 
are,  so  to  speak,  beside  ourselves,  and  know  not  whither 
to  turn.”  * 

For  three  years,  Hungary  remained  one  vast  theatre 
of  carnage  and  destruction.  King  Bela  continued  to 
implore  the  help  of  the  sovereigns  of  Europe,  but  still 
in  vain,  though  the  Papacy  used  all  its  influence  to  ob- 
tain help  for  this  unfortunate  kingdom.  Gregory  IX. 
granted  to  those  who  should  take  arms  in  its  defence,  the 
same  indulgence  as  if  they  had  gone  to  the  Holy  Land. 

He  wrote  to  Christian  kings,  princes,  counts,  magis- 
trates, archbishops,  and  bishops,  ordering  the  latter  to 
preach  the  crusade,  to  grant  indulgences,  to  relieve 
from  ecclesiastical  censures,  in  a word,  to  employ  all  the 
means  in  their  power  to  encourage  the  people  to  take 
up  arms  against  the  Tartars.  In  a letter  addressed  to 
Bela,  he  exhorts  him  to  put  his  trust  in  the  mercy  of 
God,  who,  having  hurled  against  his  people  this  scourge 
of  his  wrath,  provoked  by  the  intolerable  atrocity  of 
their  crimes,  will  not  fail  afterwards  to  let  mercy  and 
gentleness  succeed  to  severity,  and  after  having  wielded 
the  rod  of  chastisement,  to  hold  out  the  hand  of  conso- 
lation. He  urges  the  king  to  courage  and  fortitude, 
and  promises  to  come  to  his  assistance  as  soon  as  ever 
it  shall  be  in  his  power.  “ If  Frederick,  who  calls  him- 
self Emperor,”  he  continues,  “ would  return  with  a 
humble  and  contrite  heart  to  the  obedience  of  the 
Church,  she  would  be  ready  to  make  peace  with  him, 
which  would  tend  to  the  glory  of  God,  and  the  good  of 


* Dlugoss,  “ Hist.  Polon.,”  lib.  vii.  p.  682. 


QUAUREL  OF  THE  POPE  AND  EMPEROR.  153 

religion  ; and  by  restoring  tranquillity  to  the  Christian 
world,  enable  us  also  to  afford  you  more  effectual  help.”  * 

Unfortunately  for  Hungary,  the  quarrel  between  the 
Pope  and  the  Emperor,  instead  of  being  reconciled, 
became  more  violent  than  ever,  and  the  partisans  of 
Gregory  the  Ninth  reproached  Frederick  Barbarossa 
with  the  calamities  by  which  the  Christian  world  was 
afflicted.  Some  even  went  so  far  as  to  accuse  him  of 
having  called  in  the  Tartars  to  Europe,  and  excited 
them  secretly  against  the  Catholics.f  He  had,  in  fact, 
contented  himself  with  exhorting  the  Christian  princes 
to  take  up  arras,  and  had  expressed  himself  on  the 
subject  in  such  choice  phrases,  and  with  such  an  affec- 
tation of  eloquence,  as  to  justify,  in  a great  measure, 
the  reproach  addressed  to  him  by  the  Pope,  that  in  the 
presence  of  the  Tartars,  he  behaved  more  like  an  idle 
pompous  orator  making  speeches,  than  a Christian 
Emperor  at  the  head  of  his  troops. 

Frederick  does  indeed  seem  to  have  tried  to  amuse 
himself  with  bons  mots,  even  in  the  midst  of  the  events 
which  were  making  so  terrible  a sensation  in  Europe. 
AYe  have  said  that  in  whatever  direction  the  Mongols 
turned  their  arms,  they  sent  forward  envoys,  who  called 
on  princes  and  people  to  submit  themselves  to  the 
Grand  Khan,  and  a refusal  infallibly  drew  down  on 
the  country  a Tartar  invasion,  and  all  the  disasters 
and  miseries  that  followed  in  its  train.  If  submis 
sion  was  offered,  the  prince  who  consented  to  become 

* This  letter  is  dated  from  the  Lateran,  July  1.  1241.  Odor  Ray- 
naldi,  “ Annal.  Eccl.,”  tom.  ii.  p.  259. 

t “Verbis  adversus  infideles  pugnare  contentus,  ipse  ad  clienses 
Romanae  Ecclesise  obterendos,  Tartaricum  furorem  exercebat.”  — 
blatt.  Parisias,  “ Hist.  Angl.” 


154  CHEISTIANITY  IN  CHINA,  ETC. 

tributary,  was  required  to  go  to  Kara-Koroum,  to 
do  homage  to  the  Kha-kan.  A proposal  of  this  kind 
was  one  day  made  to  the  Emperor  ^Frederick,  in  the 
name  of  the  sovereign  of  the  Tartars.  He  was  re- 
quired to  do  homage  for  his  states,  and  offered  in  re- 
compense whatever  office  he  might  choose  at  the  court 
of  the  Khan.  That  was,  according  to  Chinese  notions, 
which  were  also  prevalent  with  the  Tartars,  an  honour- 
able offer,  quite  proportioned  to  the  dignity  of  the  first 
of  Christian  princes.  Frederick  took  the  offer  jest- 
ingly,  and  said,  that  as  he  was  pretty  well  acquainted 
with  birds  of  prey,  he  thought  he  had  better  take  the 
office  of  Falconer.* 

The  divisions  existing  among  the  Christian  princes 
of  the  West,  and  especially  between  the  Pope  and  the 
Emperor,  were  certainly  the  cause  of  so  little  prepara- 
tions being  made  in  Europe  for  defence  against  the 
barbarous  hordes  that  descended  from  the  plateau  of 
Central  Asia ; and  the  tremendous  devastation  that 
threatened  them  was  probably  only  averted  by  the  death 
of  Ogotai,  which  obliged  Baton  and  the  other  chiefs  to 
return  to  Tartary,  to  take  part  in  the  election  of  a new 
sovereign.  Had  it  not  been  for  this  fortunate  cir- 
cumstance, it  is  probable  that  the  superiority  of  the 
Mongols  in  the  art  of  war  would  have  subjected  other 
nations  to  a fate  as  deplorable  as  that  of  the  Russians, 
the  Hungarians,  and  the  Poles.  Fatal  experience  had 
shown  them,  that  troops  composed  of  a small  number  of 
knights  in  heavy  armour,  and  a multitude  of  half-naked 
peasants,  — armies  without  order,  subordination,  unity 

* llcsjyo7idisse  impcrator  fertuo : quod  sntro  scit  dc  avihus  el  hcuc 
erat  falconarius. 


PERSECUTION  OF  EASTERN  CHRISTIANS. 


155 


of  command,  or  skill  in  military  tactics,  could  not  resist 
the  numerous  warlike  and  well-disciplined  light  cavalry 
of  the  Mongols,  fertile  in  stratagem,  accustomed  to  the 
grand  operations  and  manoeuvres  of  vast  battle-fields, 
mounted  on  fleet  horses,  and  able  to  make  their  attack 
from  a considerable  distance  with  their  arrows,  so  that 
tliey  mocked  the  bravery  of  warriors  accustomed  only 
to  fight  with  the  lance  and  heavy  arms. 

The  countries  of  Europe  were  no  sooner  invaded  than 
they  Avere  overwhelmed  and  crushed  by  these  ferocious 
conquerors.  In  the  East,  the  Christians  had  found  in 
prompt  submission  something  like  rest  and  peace ; but 
that  tranquillity  could  not  be  of  long  duration  Avith 
iiiA'ading  armies,  Avith  Avhom  pillage  and  murder  had 
become  a regular  occupation.  The  Mussulmans,  also, 
were  constantly  endeavouring  to  excite  the  Tartars 
against  the  Christians,  and  urging  their  persecution ; 
and  small  as  AA^as  the  regard  of  the  Tartars  for  the 
^Mussulmans,  they  were  Avilling  enough  to  comply  Avith 
their  suggestions  in  this  respect;  and  harassed  them, 
till  they  could  no  longer  publicly  exercise  their  religion. 

At  this  epoch  there  Avas  in  Tartary,  at  the  court  of 
the  Grand  Khan,  a Syrian  doctor  named  Simeon,  a 
learned  and  zealous  man  who  had  gone  to  preach 
the  Gospel  to  the  furthest  extremity  of  Asia.  His 
merit  and  his  virtues  had  procured  him  access  to  Ogo- 
tai,  Avho  was  pleased  to  denominate  him  Ata,  that 
is.  Father,  and  others  called  him  Rabban  or  Master. 
Simeon  being  informed  of  what  the  Christians  of  Ar- 
menia, Georgia,  and  Albania  had  been  suffering,  seized 
a favourable  opportunity  for  making  a representation  on 
the  subject  to  the  Kha-kan.  He  pointed  out  that  the 
persecutions  carried  on  by  the  Tartars  against  these 


156  CHRISTIANITY  IN  CHINA,  ETC. 

faithful  subjects  who  had  never  resisted  him,  but  served' 
him  with  zeal,  and  punctually  paid  their  tribute,  must 
redound  rather  to  the  shame  than  the  glory  of  his  em- 
pire. These  remonstrances  were  taken  in  good  part  by 
the  Kha-kan,  who,  in  1241,  sent  Simeon  himself  to  Ar- 
menia, as  administrator  of  all  affairs  concerning  the 
Christians,  and  provided  him  with  documents  as  war- 
rants of  his  authority,  addressed  to  the  generals  who 
occupied  those  countries. 

His  arrival  put  an  end  for  the  time  to  the  sufferings 
of  the  Christians ; the  free  exercise  of  their  religion  was 
restored  to  them  in  all  the  countries  subject  to  the 
Mongols,  and  not  a few  of  the  latter  were  converted  and 
received  baptism.  Thence  arose  a report,  generally  be- 
lieved in  the  Levant,  that  the  Tartars  had  embraced 
Christianity,  and  that  their  chiefs  had  been  baptized. 
These  barbarians  had  inspired  such  terror,  and  it  seemed 
so  impossible  to  overcome  them  by  arms,  that  people 
were  glad  to  suppose  that  there  was  some  chance  of 
humanising  them  by  the  gentle  influence  of  the  mo- 
rality of  the  Gospel. 

The  Mongols  also  rejected  Mahomet,  and  persecuted 
the  Mussulmans,  and  that  alone  was  regarded,  at  that 
time,  as  a step  towards  Christianity.  The  very  men, 
who  had  been  taken  for  magicians  or  demons  incarnate, 
when  they  attacked  the  Christians  of  Poland  and  Hun- 
gary, passed  for  half-converted,  Avhen  they  were  seen 
making  Avar  on  the  Turks  and  Saracens. 

• The  religious  ideas  of  the  iUongols  of  that  .period  did 
not  appear  unfavourable  to  their  conversion.  It  Avas 
knoAvn  that  they  acknowledged  one  Almighty  God, 
whom  they  named  Tengri*  (heaven),  and  that  to  this 
* “L’llistoiro  Mcrveilleuse  du  Grant  Caan,”  fol.  29G. 


RELIGION  OF  THE  MONGOLS. 


157 


fundamental  belief  they  did  not  add  any  very  precise 
accessory  or  many  superstitious  practices. 

In  their  mode  of  life  and  faith,  says  Frere  llicold  in 
liis  na'ive  Peregrinacion,  “ they  differ  from  all  the 
nations  in  the  world  ; for  they  do  not  boast  of  having 
any  law  warranted  by  God,  as  many  other  nations 
falsely  do,  but  simply  by  some  instinct  or  movement  of 
nature,  say  that  there  is  something  sovereign  above  all 
the  things  of  this  world,  and  that  that  is  God.* 

Rubruk,  Plano  Carpini,  ^larco  Polo,  and  all  other  tra- 
vellers, speak  of  the  Tartars  in  this  respect  in  the  same 
manner. 

Abul  Ghazy  reports  that  the  pure  adoration  of  one 
God  prevailed  in  Tartary  for  the  first  generations 
after  Japhet ; that  it  ceased  with  the  birth  of  Oghuz, 
who,  however,  re-established  it  in  his  dominion ; that 
Tchinguiz-Khan  was  atheist,  and  that  in  a conversation 
with  some  Mahommedan  doctors,  he  agreed  that  their 
arguments  in  favour  of  the  existence  and  attributes  of 
the  Divinity  could  not  be  refuted,  but  that  he  contested 
the  truth  of  their  prophet’s  mission.  In  giving  laws  to 
the  ^longols,  he  had  purposely  contented  himself  with 
establishino;  in  their  minds  the  basis  of  all  leo;islation, 
leaving  to  time  and  locality  to  add  what  circumstances 
might  render  necessary.  He  appears  to  have  feared 
that  any  decided  creed  might  offer  an  obstacle  to  his 
conquests ; and  the  Mongols  being,  in  fact,  indifferent  to 
all  religions,  were  as  ready  to  adopt  one  as  another,  and 
might  be  inclined  to  give  themselves  an  additional  claim 
to  the  submission  of  the  nations  they  conquered,  by  an 
ostensible  conversion. 


* “ Histoire  Genealogique  des  Tartares,”  vol.  i.  p.  51. 


158  CHRISTIANITY  IN  CHINA,  ETC. 

Wherever  the  successors  of  Tchinguiz-Khan  estab- 
lished their  sovereignty,  they  adopted  the  dominant  mode 
of  worship,  and  thus  became  Buddhists  in  China,  Mus- 
sulmans in  Persia,  and  in  Germany  or  Italy  would 
doubtless  have  embraced  Christianity,  so  that  Europe 
might  have  a second  time  disarmed  and  civilised  by  her 
religion  the  barbarians  whom  she  had  not  been  able  to 
repulse  by  her  arms. 

The  conversion  of  the  Tartars  was,  therefore,  a 
subject  that  greatly  occupied  the  minds  of  the  Christian 
kings  of  Europe,  and  more  especially  that  of  the  sove- 
reign pontiff. 

The  first  missionaries  were  soon  to  be  sent  from 
France,  the  country  privileged  above  all  others  to  effect 
the  germination  of  the  seeds  of  religion  and  civilisation. 
In  1245,  a Council  general  was  assembled  at  Lyons,  and 
Pope  Innocent  IV.  mentioned  among  the  principal  mo- 
tives that  had  induced  him  to  convoke  it,  the  urgent 
necessity  of  deliberating  upon  the  methods  of  defending 
Europe  against  tlie  Tartars.  In  the  first  instance,  he 
ordered  some  solemn  fasts  and  prayers,  in  order  “ to  ap- 
pease the  anger  of  God;”  and  afterwards  it  was  resolved 
that  the  nations  exposed  to  the  irruptions  of  the  Mongols, 
should  be  advised  to  fortify  their  towns,  and  block  up 
their  roads,  and  that  missionaries  should  be  sent  to  the 
chiefs  of  the  barbarians  with  letters  from  the  Pope,  en- 
treating them  to  shed  no  more  Christian  blood,  and  to 
be  converted  to  the  true  faith.  Such  Avere  the  measures 
of  the  Council  of  Lyons,  to  Avard  off  from  Christianity  the 
threatened  danger.  The  Church  of  Jesus  Christ,  ahvays 
faithful  to  her  mission,  never  ceased  to  Avatch  over  her 
children  Avith  maternal  solicitude,  Avhilst  her  apostolic 


MISSIONARY  EMBASSIES  TO  THE  EAST. 


159 


zeal  was,  at  the  same  time,  occupied  with  the  conver- 
sion of  the  infidels,  and  the  civilisation  of  the  bar- 
barians. 

Pope  Innocent  the  Fourth  wrote  to  the  Prior  of  the 
Dominicans  at  Paris  to  announce  the  resolution  of  the 
Council,  and  to  charge  him  to  choose  amongst  the  monks 
of  his  order  several  brothers  who  might  be  trusted  with 
the  mission  to  Tartary.  The  prior  having  read  the  apos- 
tolic letters  in  a full  chapter,  the  monks  vied  with  one 
another  in  entreating  to  be  chosen.  Some  demanded 
even  with  tears  to  be  sent  on  this  destination,  whilst 
others  grieved  at  the  thought  of  the  terrible  fatigues 
and  certain  death  to  which  their  beloved  brethren  were 
devoting  themselves.  Some  wept  with  joy,  for  having 
obtained  permission  to  depart,  and  others  with  sorrow 
that  they  were  not  allowed  to  devote  themselves  to  death 
for  the  salvation  of  their  neighbours.*  These  details 
transmitted  by  the  historian  of  the  order,  sufficiently 
show  what  was  the  zeal  and  devotion  of  the  children  of 
St.  Dominic,  how  they  burned  with  the  desire  of  saving 
souls,  and  with  what  fervour  they  were  animated  for 
the  extension  of  the  Catholic  faith. 

The  four  Dominican  monks  who  were  chosen,  Anselm 
of  Lombardy,  Simon  of  St.  Quentin,  Alberic,  and 
Alexander,  went  to  throw  themselves  at  the  feet  of  the 
Holy  Father,  and  received  from  him  letters  addressed  to 
the  Tartar  chiefs,  and  the  order  to  proceed  to  Persia  to 
tlie  camp  of  the  Tartar  general  Baidjou ; and  according 
to  a chronicler  of  the  time,  Innocent  IV.  enjoined 
them  that,  “ for  the  remission  of  their  sins,  they  should 


* Fontann,  “ Monumenta  Dominicana,  Ann.  1245,”  p.  52. 


IGO  CHRISTIANITY  IN  CHINA,  ETC. 

make  diligent  inquiry  into  tlie  manners  and  customs 
of  the  Tartars.”* 

Whilst  these  four  Dominicans  were  setting  out  for 
Persia,  three  other  monks  of  the  order  of  St.  Francis, 
Benedict  of  Poland,  Laurence  of  Portugal,  and  John  of 
Plano  Carpini,  were  sent  to  Tartary. 

These  embassies  had  the  double  purpose  of  pro- 
pagating religion  and  civilisation.  The  sovereign 
pontiff  knew  well  that  the  Tartars,  ferocious  and  in- 
domitable as  they  were,  would  renounce  their  barbarous 
habits,  and  acquire  a mild  and  humane  character,  as 
soon  as  they  should  be  converted  to  the  Christian  faith ; 
and  to  labour  'for  their  conversion  would  be  to  take 
measures  for  the  protection  of  the  Christian  nations  of 
the  West.  He  sent  forth,  therefore,  preachers  of  the 
gospel,  chosen  from  the  Dominican  and  Franciscan 
orders,  which,  though  still  in  their  infancy,  had  shed 
great  glory  on  the  Church,  and  rendered  society  im- 
mense services.  The  Popes  were  in  the  habit  of  choosing 
their  missionary  ambassadors  to  infidel  nations  from 
these  two  spiritual  families. 

These  poor  monks,  habituated  to  a hard  and  mortified 
life,  required  very  little  accommodation  during  their 
long  peregrinations.  Inured  to  the  endurance  of 
hunger,  thirst,  and  privations  of  every  kind,  they  were 
able  to  perform  these  long  journeys  at  very  trifling 
expense ; and  the  studious  life  of  their  convents,  and 
their  habits  of  preaching  giving  them  a great  command 
of  words,  rendered  them  better  fitted  than  others  to 
convince  those  to  whom  they  Avere  sent.  The  fervent 


♦ “ Cliron.  de  France,  Man.  de  la  liibl.  Imp.,”  No.  939.  fol.  384. 


CHARACTER  OF  THE  MISSIONARIES. 


IGl 


faith  by  which  they  were  animated,  and  their  boundless 
devotion  to  the  interests  of  the  Churcli,  and  the  salva- 
tion of  souls,  made  them  entirely  forgetful  of  self,  and 
intent  only  on  the  sacred  object  of  their  mission.  Am- 
bassadors chosen  from  any  other  class  would  not  have 
otfered,  perhaps,  at  that  period,  the  same  guarantee  of 
skill  and  self-abnegation,  of  zeal  and  fidelity. 


VOL.  I, 


M 


162 


CHRISTIANITY  IN  CHINA,  ETC. 


CHAP.  V. 

EMBASSY  OF  JOHN  DE  PLANO  CARPINI.  — ARRIVAL  AT  THE  CAMP  OF 

BATOU. LETTER  OF  POPE  INNOCENT  IV.  TO  THE  TARTARS. 

THE  AMBASSADOR  OF  THE  HOLY  SEE  TO  THE  GOLDEN  HORDE.  

ELECTION  OF  THE  GRAND  KHAN  OF  THE  TARTARS.  — COUYOUK 
PROCLAIMED  EMPEROR. AUDIENCE  OF  PLANO  CARPINI.  THE  AM- 

BASSADORS PREPARE  TO  QUIT  THE  IMPERIAL  HORDE.  — LETTER  OF 

THE  TARTAR  EMPEROR  TO  THE  POPE. RETURN  OF  PLANO  CARPINI 

TO  EUROPE.  INNOCENT  APPOINTS  HIM  ARCHBISHOP  OF  ANTIVARI. 

EMBASSY  OP  BROTHER  ANSELM  TO  THE  CAMP  OF  THE  TARTARS 

IN  PERSIA. INTERVIEAV  OP  THE  FRENCH  MISSIONARIES  AVITII  THE 

TARTAR  OFFICERS.  PROPOSAL  TO  FLAY  AND  IMPALE  THEM 

DISCUSSION  OF  THE  SUPREMACY  OF  THE  POPE  AND  THE  KHAN. 

RENOWN  OF  FRENCH  VALOUR  AMONG  THE  TARTARS.  — DEPARTURE 
OP  THE  MONKS. LETTER  OF  THE  TARTAR  LIEUTENANT.  — MANI- 
FESTO OF  THE  GRAND  KHAN ST.  LOUIS  RECEIVES  IN  CYPRUS 

TWO  ENVOYS  FROM  ILTCHIKADAI.  LETTER  OF  THE  TARTAR 

PRINCE. NARRATIVE  OF  THE  CONSTABLE  OF  ARMENIA. ST.  LOUIS 

SENDS  AN  EMBASSY  TO  REPLY  TO  ILTCHIKADAI ITS  ILL-SUCCESS 

AND  RETURN. 

The  two  embassies  set  otf  in  1246;  the  Franciscans, 
John  de  Plano  Carpini  *,  and  his  companion  Stephen, 
travelling  through  Bohemia  and  Silesia.  At  Breslau, 
they  found  their  other  associate,  Benedict  of  Poland, 

* John  de  Plano  Carpini,  the  chief  of  the  embassy,  was  a native  of 
the  district  of  Perouse,  in  the  vicinity  of  Assise.  He  had  been  the 
companion  of  St.  Francis,  and  held  responsible  positions  in  Saxony 
and  other  parts  of  Germany,  and  being  full  of  zeal  for  his  order,  had 
founded  convents  of  it  in  Bohemia,  Hungary,  Norway,’Dacia,  Lor- 
raine, and  Spain  ; possibly  also  in  Barbary,  at  least  if  he  was  the 
“ Friar  John  ” sent  by  Gregory  IX.  to  the  Mohammedan  chief  of 
Tunis.  . 


PROGRESS  OF  THE  EMBASSY  THROUGH  RUSSIA.  1G3 

Avho  ■was  to  share  their  fatigues,  and  serve  them  as  an 
interpreter.  They  learned  at  Lencise  that,  in  order  to 
be  admitted  to  the  presence  of  the  Mongol  cliiefs,  it  was 
necessary  to  be  provided  with  presents ; but  as  mendi- 
cant friars,  living  themselves  on  alms,  they  had  no 
possessions  to  offer.  Fortunately,  however,  Duke 
Conrad,  his  duchess,  and  tlie  Bishop  of  Lencise,  came 
to  their  assistance,  and  gave  them  furs  to  be  offered  as 
presents.  The  three  missionaries  reached  Cracow,  and 
there  met  with  the  Bussian  Prince  Vassilko,  Duke  of 
^dadimir,  who  took  them  with  him  to  his  dominions, 
and  kept  them  there  some  time.  These  zealous  apostles 
did  not  fail  to  profit  by  this  opportunity  of  preaching  to 
the  duke,  the  bishops,  and  the  people,  the  duty  of  re- 
turning to  the  unity  of  the  Catholic  Church ; but  they 
could  not  get  them  to  take  any  definitive  resolution  on 
that  important  question. 

Vassilko,  on  their  departure,  gave  them  one  of  his 
own  attendants  to  conduct  them  through  a country 
exposed  to  the  depredations  of  the  Lithuanians,  and  as 
far  as  Kiew,  then  the  metropolis  of  Russia,  and  in  the 
hands  of  the  Tartars.  Before  reaching  it,  however. 
Friar  John  fell  dangerously  ill,  at  a place  called  Danilow, 
and  in  order  not  to  delay  the  accomplishment  of  his 
mission,  had  to  get  himself  carried  through  the  snow 
in  very  severe  weather.  Friar  Stephen  of  Bohemia  was 
too  much  exhausted  to  be  able  to  proceed  further. 

The  two  friars,  John  de  Plano  Carpini,  and  Benedict 
of  Poland,  reached  the  advanced  posts  of  the  Mongols  on 
the  banks  of  the  Dnieper,  and  were  taken  to  the  quarters 
of  the  prince  who  held  command  over  the  Tartars  on 
this  frontier ; but,  as  no  one  could  be  found  capable  of 
interpreting  the  Latin  missives,  with  which  they  were 


IGl  CHRISTIANITY  IN  CHINA,  ETC. 

entrusted,  that  chief  sent  them  to  the  court  of  Batou,  the 
grandson  of  Tchingulz-khan.  They  set  off  on  the  first 
day  of  Lent,  and  after  having  ridden  at  full  gallop  every 
day  for  five  weeks,  with  no  food  but  millet,  and  no 
drink  but  melted  snow,  and  changing  their  horses  often 
seven  times  in  the  day,  arrived  at  last  at  the  en- 
campment of  Batou,  on  the  banks  of  the  Volga.  Tents 
were  assigned  to  them,  pitched  at  about  three  miles  from 
the  general  quarters.  The  chief  attendant  of  Batou 
asked  what  they  meant  to  offer  to  their  master,  when 
they  should  be  permitted  to  prostrate  themselves  in  his 
presence ; but  they  replied,  that  their  Lord,  the  Pope, 
not  being  sure  that  his  envoys  would  ever  reach  their 
destination,  had  not  entrusted  any  presents  to  them, 
especially  as  they  had  had  to  pass  through  dangerous 
countries ; but  that  what  they  had  received  on  their 
own  account  they  were  willing  to  offer.  When  they 
had  placed  these  things  in  the  hands  of  the  attendant, 
they  were  conducted  to  the  tent  of  Batou  for  an 
audience. 

The  Franciscans  Avere  obliged  to  pass  between  two 
fires  in  order  to  purify  themselves  in  the  opinion  of  the 
Tartars  from  the  suspicion  of  evil  intentions,  and  to  neu- 
tralise any  malignant  influence  which  their  very  pre- 
sence might  bring  with  it.  There  were  also  two  lances 
planted  upright  near  the  fires,  with  a cord  stretched 
between  them,  to  Avhich  were  attached  some  pieces  of 
cloth.  The  persons,  animals,  and  articles  to  be  pu- 
1‘ified  were  passed  under  this  cord  ; and  at  the  same 
time  two  Avornen,  one  on  eacli  side,  sprinkled  water  on 
them,  uttering  certain  magical  AV'ords.  The  two  monks 
Avere  told  to  kneel  down  three  times  on  the  left  knee 
before  tfie  tent  of  the  prince,  and  to  take  particular  care 


RECEPTION  IN  THE  CAMP  OF  BATOU. 


165 


not  to  touch  the  threshold  with  their  feet  as  tliey  went 
in.  Tliis  is,  even  to  the  present  day,  a matter  to  be 
attended  to  in  entering  a Mongol  tent. 

Batou,  the  eldest  prince  of  the  family  of  Tchinguiz- 
khan,  'who  was  next  in  power  to  the  Grand  Khan,  was 
a shrewd  man,  full  of  stratagem  in  war,  cruel  in  action, 
and  dreaded  even  by  his  own  people.  There  was  a 
grand  display  of  luxury  and  magnificence  in  liis  camp ; 
guards  and  officers  of  every  grade  ; beautiful  tents  taken 
from  the  king  of  Hungary ; tables  covered  with  vases 
of  gold  and  silver ; and,  during  the  repasts,  musicians 
singing  or  playing  on  instruments.  A dais,  or  red  pa- 
rasol, was  borne  over  his  head ; no  one  addressed  him 
but  on  their  knees ; in  short,  all  the  ceremony  of  an 
imperial  court  was  observed. 

Batou  was  seated  on  a kind  of  elevated  divan,  with 
one  of  his  Avives  beside  him.  The  members  of  his 
family,  and  the  principal  chiefs,  were  seated  in  the 
middle  of  the  tent ; and  behind  them  on  the  ground 
reposed  persons  of  an  inferior  rank,  men  on  the  right, 
and  women  on  the  left. 

The  missionaries  were  obliged  to  kneel  down,  and 
they  then  presented  their  letters,  and  begged  that  some 
interpreter  might  translate  them. 

The  letters  of  Innocent  lY.,  dated  from  Lyons  the 
3rd  of  the  Nones  of  March,  1245,  Avere  addressed  to  the 
king  and  the  nation  of  the  Tartars.  In  one  of  them, 
after  having  briefly  explained  the  principal  dogmas  of 
the  Christian  religion,  — the  redemption  of  the  human 
race  effected  by  the  sacrifice  of  the  Son  of  God,  His  re- 
surrection, and  His  ascension,  preceded  by  the  appoint- 
ment of  a vicar  on  earth  who  is  charored  with  the  care 

O 

of  souls  and  the  keys  of  the  kingdom  of  heaven,  — the 


166  CHRISTIANITY  IN  CHINA,  ETC. 

sovereign  pontiff  declares  that  he,  the  unworthy  suc- 
cessor of  that  vicar,  desires  to  effect  the  salvation  of  the 
king  and  the  Tartar  nation ; and  that,  as  he  cannot  be 
everywhere  himself,  he  has  delegated  his  powers  to  the 
monks,  the  bearers  of  the  presents,  in  order  that  they 
may  make  known  the  doctrines  of  the  Christian  religion. 
In  conclusion.  Innocent  exhorts  the  Tartars  to  receive 
his  envoys  kindly,  or  rather  to  do  honour  to  him  in  their 
persons.* 

The  other  letter  contains  this  passage  : — “ Since  not 
only  men,  but  also  animals  without  reason,  and  even  the 
elements  of  the  universe,  are  united  together  by  certain 
laws  of  affinity,  — after  the  example  of  the  celestial 
spirits,  Avhose  choirs  have  been  established  in  perpetual 
harmony  by  the  Creator  of  all  things,  — we  find  our- 
selves compelled  to  be  greatl}’’  astonished  that  you 
should  have  invaded,  as  you  have  done,  a great  number 
of  Christian  and  other  countries,  horribly  ravaged  and 
desolated  them,  carrying  your  devastating  arms  with  in- 
cessant fury  in  every  direction ; breaking  all  the  ties  of 
natural  affinity,  sparing  neither  age  nor  sex,  but  putting 
all  indiscriminately  to  the  sword. 

“ Desiring,  therefore,  after  the  example  of  the  God  of 
peace,  to  see  all  men  united  in  the  fear  of  the  Lord,  we 
warn  and  entreat  you  to  refrain  absolutely  from  perse- 
cuting the  Christians,  and,  to  appease  the  wrath  of  the 
Divine  Majesty,  justly  provoked  by  so  many  offences,  to 
submit  yourselves  to  some  suitable  penance.  For  if 
up  to  this  hour  the  Almighty  God  has  permitted  the 
nations  to  fall  before  you,  and  under  the  fury  of  your 

* “Odor.  Raynald.  Ann.  1245.”  No.  16.  p.  338.  Wadding.  “ An- 
nales  Minormn,”  vol.  3.  p.  116. 


ARKIVAL  AT  THE  IMPERIAL  HORDE. 


167 


attacks,  that  need  not  give  you  audacity  to  pursue  your 
cruelties  any  farther.  God  sometimes  omits  for  a time 
to  chastise  the  proud;  but  if  they  neglect  to  humble 
themselves,  he  never  fails  to  punish  their  iniquities  even 
in  this  world,  reserving  to  himself  a more  complete  ven- 
geance in  that  which  is  to  come.” 

Innocent  concluded  this  letter  by  pronouncing  a 
panegyric  on  Friar  John  and  his  companions,  begging 
the  Tartars  to  receive  them  well,  furnish  them  with 
provisions,  and  with  an  escort  on  their  return.  lie 
then,  simply  enough,  begs  them  to  tell  him  in  their 
answer,  what  can  have  induced  them  to  destroy  other 
nations,  and  what  are  their  projects  for  the  future.* 

Some  days  after  the  delivery  of  these  letters  which 
were  translated  into  the  Mongol,  Russian,  and  Arabic 
languages,  Batou  sent  off  the  friars  to  the  Yellow 
Horde.  They  set  out  on  Easter  day,  accompanied  by 
two  Tartars,  who  had  orders  to  make  them  travel  very 
fast,  though  these  intrepid  missionaries  were  so  weak 
that  they  could  hardly  keep  themselves  on  their  horses, 
and  were  obliged  to  get  their  eyes  bandaged  up  (a  pre- 
caution frequently  adopted  by  travellers  in  these  re- 
gions, to  relieve  the  pain  occasioned  by  hard  gallop- 
ing) ; they  finally  arrived  at  the  imperial  residence 
on  the  22nd  of  July,  about  five  months  after  their  en- 
trance on  the  Mongol  territory  near  the  Dnieper. 

When  the  envoys  of  the  Holy  See  arrived  at  the  Im- 
perial Horde,  they  found  that  the  Khan  Ogotai  was 
dead  ; that  his  widow  Tourakina  was  invested  with  the 
regency  till  the  election  of  his  successor,  and  that  she 

* “ Quid  VOS  ad  gentium  exterminium  moverit  aliarum  et  quid 
ulterius  intendatis,  pereasdem  fratres  plenarae  intimetis.” — Odor  Ray- 
nald,  Ann.  1245.  No.  18.  p.  540. 

M 4 


168 


CHKISTIANITY  IN  CHINA,  ETC. 


was  sparing  no  pains  to  get  a son  named  Couyouk  pro- 
claimed in  the  Kouriltai,  or  general  assembly.  Couyouk 
did  not  ostensibly  take  part  in  public  affairs  before  the 
election,  and  could  not  receive  the  ambassadors,  but 
he  gave  them  shelter,  and  after  leaving  them  some  days 
to  rest  themselves,  sent  them  to  his  mother  the  em- 
press regent,  Tourakina,  who  occupied  a magnificent 
tent  of  white  silk. 

The  day  fixed  for  the  election,  however,  was  ap- 
proaching, and  the  Kouriltai  had  been  convoked  to  meet 
at  a spot  not  far  from  a fine  lake,  in  a district  called  the 
Seventy  Hills.  This  convocation  had  set  in  motion  all 
the  Tartar  princes  of  Asia,  and  the  roads  that  led  from 
all  parts  of  the  continent  to  the  centre  of  Tartary  were 
covered  with  travellers.  The  princes  of  the  blood  came 
attended  by  a numerous  military  escort;  Utjuken  with 
his  eighty  sons;  the  widow  of  Touloui,  accompanied  by 
her  children ; the  descendants  of  Ogotai,  Djoutchi,  and 
Tchagatai,  followed  by  the  chiefs  of  their  particular 
tribes ; the  military  and  civil  governors  of  the  Mongol 
possessions  in  China,  Argoun,  and  Massoud ; the  go- 
vernor-general of  Persia,  and  of  Turkestan  and  Traiis- 
Oxiana,  with  the  princes  and  lords  of  those  countries  in 
their  train;  the  sultan  of  Roum-Rok-ud-din  ; Yaroslav, 
the  Grand  Duke  of  Russia ; two  princes  named  David, 
who  were  contending  for  the  crown  of  Georgia ; the 
brother  of  the  sovereign  of  Aleppo  ; ambassadors  from 
the  Caliph  of  Bagdad,  and  from  the  Princes  of  Ismail, 
Mossoul,  Karss,  and  Kerman; — all  bringing  magnificent 
offerings,  and  rivalling  each  other  in  the  richness  and 
pomp  of  their  equipments. 

In  the  midst  of  this  crowd  of  distinguished  person- 
ages, surrounded  by  all  the  splendour  of  Asiatic  luxury. 


ELECTION  OF  A GRAND  KHAN. 


169 


there  were  two  persons  remarkable  for  the  simplicity 
of  their  attire,  and  the  modesty  of  their  behaviour ; 
namely,  the  two  spiritual  children  of  St.  Francis  d’ As- 
sise, sent  to  preach  the  gospel  to  these  fierce  barbarians, 
and  teach  them  to  seek  before  all  things  the  “ kingdom 
of  God  and  his  righteousness.” 

In  this  spot,  named  Syra-Ordou,  there  were  now 
collected  two  thousand  white  tents,  which  were  still 
scarcely  sufficient  to  lodge  the  princes,  lords,  and  am- 
bassadors waiting  to  prostrate  themselves  before  the 
new  sovereign.  The  merchants  of  Persia,  India,  and 
China  had  flocked  thither  in  great  numbers,  with  the 
most  precious  productions  of  the  various  countries  of 
the  East,  and  the  neighbourhood  of  the  imperial  camp 
was  filled  with  a countless  multitude,  whose  agitation 
and  tremendous  tumult  gave  a formidable  character  to 
the  assembly. 

The  princes  of  the  blood  and  generals  assembled  in 
an  immense  tent,  capable  of  containing  two  thousand 
persons,  and  surrounded  at  some  distance  by  a painted 
balustrade.  Public  afi'airs  were  discussed  till  about 
the  middle  of  the  day,  and  then  the  members  of  the 
assembly  set  to  drinking  to  excess  of  fermented  mare’s 
milk;  every  day  they  put  on  garments  of  a diflcrent 
colour,  distributed  by  the  sovereign,  and  even  the 
monks  one  day  received  vestments  of  silk  embroidered 
with  gold,  which  they  put  on  over  their  robes  of  serge. 

The  electors  of  the  Kouriltai  yielding  at  length  to  the 
influence  of  the  regent  Tourakina,  agreed  to  choose 
Couyouk,  and  gave  their  votes  for  him  unanimously. 

He,  according  to  the  practice  on  such  occasions,  at 
first  refused  the  supreme  dignity,  but  after  a long 
resistance  declared  he  would  accept  the  empire,  on 


170 


CHRISTIANITY  IN  CHINA,  ETC. 


condition  that  it  should  be  secured  to  his  posterity. 
The  electors  then  made  the  declaration  — “ As  Ions:  as 
there  shall  exist  a morsel  of  the  flesh  of  thy  race, 
which  thrown  on  the  grass  would  repel  an  ox,  we 
Avill  give  to  no  other  person  the  dignity  of  Khan  ; ” and 
as  soon  as  this  was  concluded  the  air  was  rent  by  tre- 
mendous acclamations  ; wands,  terminated  by  tufts  of 
scarlet  cloth,  were  bent  before  Couyouk ; the  members 
of  the  assembly  did  him  homage  by  nine  prostrations, 
and  the  vassal  princes,  and  foreign  ambassadors,  Avho 
had  been  left  outside  the  enclosure  of  the  imperial  tent, 
as  well  as  the  immense  multitude  that  covered  the 
plain,  flung  themselves  prostrate  on  the  ground,  and 
Couyouk  then  issued  from  his  tent  to  salute  the  sun  by 
three  genuflexions. 

After  the  election  of  the  new  emperor,  the  whole 
assembly  left  the  Syra-Ordou,  to  betake  themselves  on 
horseback  to  another  encampment  three  or  four  leagues 
off,  the  Tartar  name  of  which  signifies  “ Golden  Horde;” 
the  imperial  tent  destined  for  the  enthronisation  of  Cou- 
youk being  in  fact  supported  by  pillars  covered  by  plates 
of  gold.  This  inauguration  had  been  appointed  for  the 
15th  of  August,  but  could  not,  on  account  of  the  hail 
that  fell,  take  place  till  the  24th.  The  ceremonies  by 
Avhich  it  Avas  preceded  and  folloAved,  present  a Avhimsical 
mixture  of  rudeness  and  magnificence,  and  Av^ere  charac- 
teristic of  a people  issuing  from  barbarism  to  enter  on 
tlie  confines  of  civilisation. 

Bergeron,  translating  the  narratives  of  Plano  Carpini 
into  his  OAvn  simple  language,  says : — “ All  the  lords 
and  barons  assembled  in  the  place,  put  a golden  seat  in 
the  midst  of  them,  on  Avhich  they  made  him  sit,  saying, 
‘ We  Avill,  we  pray,  and  Ave  command  that  you  have  poAver 


CEREMONY  OF  INAUGURATION. 


171 


and  dominion  over  us  all.’  He  replied,  ‘ If  you  Avisli  that 
I should  be  your  king,  are  you  resolved  and  disposed, 
each  one  of  you,  to  do  all  that  I shall  command  ? to 
come  when  I shall  call  you  ? to  go  where  I shall  send 
you  ? and  to  kill  all  those  whom  I shall  tell  you  to 
kill?  ’ 

“ And  they  all  answered,  ‘ Yes.’  Then  he  said  to 
them,  ‘From  henceforward  my  simple  word  shall  serve 
me  as  a sword.’  To  which  they  all  consented. 

“ That  being  done,  they  placed  a piece  of  felt  on  the 
ground,  made  him  sit  on  it,  and  said  to  him,  ‘ Look  up, 
and  acknowledge  God,  and  consider  well  the  piece  of 
felt  upon  which  thou  art  seated.  If  thou  governest  well 
thy  state ; if  thou  art  liberal  and  beneficent ; if  thou 
causest  justice  to  reign  ; if  thou  honourest  thy  princes 
and  chiefs,  each  according  to  his  rank  and  dignity, — 
thou  shalt  reign  in  all  splendour  and  magnificence,  and 
all  the  earth  shall  be  subjected  to  thy  sway;  but  if 
thou  dost  the  contrary  of  all  that,  thou  shalt  become 
miserable,  vile,  and  contemptible,  and  so  poor  that  thou 
shalt  not  have  as  much  as  the  piece  of  felt  upon  which 
thou  art  seated.’  After  that  the  chiefs  made  the  wife 
of  Couyouk  sit  on  the  same  piece  of  felt  by  the  side  of 
him,  and  then  raised  them  both  in  the  air,  proclaiming 
them  with  loud  cries  emperor  and  empress  of  all  the 
Tartars. 

This  ceremony  was  followed  by  an  enormous  banquet, 
to  which  were  invited  the  princes,  princesses,  and  grand 
dignitaries  of  the  empire.  The  repast  was  composed 
of  nothing  but  meat,  served  with  a profusion  of  rice 
wine  brought  from  China,  and  of  kumys,  or  spirit 
made  from  mares’  milk ; and  the  guests  drank  till  the 
middle  of  the  night,  to  the  sound  of  musical  instru- 


172  CHRISTIANITY  IN  CHINA,  ETC. 

ments  and  martial  songs.  The  feast  was  renewed  every 
day  for  seven  days  in  succession. 

Towards  the  end  of  August,  the  Franciscans  were 
admitted  to  an  audience  of  Couyouk.  It  was  a few 
days  after  his  elevation  to  the  throne ; and  there  were 
admitted,  at  the  same  time,  many  princes  and  ambas- 
sadors, whose  names  were  read  in  a loud  voice  by  the 
Chancellor  Tchincai.  These  personages  brought  to  the 
emperor  an  immense  quantity  of  presents,  consisting 
principally  of  rich  stutFs,  girdles  of  silk  and  gold,  or 
precious  furs  ; and  there  were  also  horses  with  iron  or 
leathern  armour. 

Couyouk  Avas  a man  of  about  forty  years  of  age,  of 
small  figure,  and  very  grave  deportment,  never  listening 
or  replying  to  anything  but  through  the  intervention 
of  his  first  minister,  and  pronouncing  irrevocably  upon 
every  matter  laid  before  him.  Every  one  addressed 
him  kneeling. 

From  the  Golden  Horde  the  monks  proceeded  to 
another  residence,  at  Avhich  the  tAVO  Avere  several  times 
admitted  to  the  imperial  tent  ; this  was  crimson  and 
gold,  and  had  been  made  in  China.  On  a circular 
divan  was  raised  a throne  of  ivory,  elaborately  carved, 
and  enriched  Avith  gold  and  precious  stones.  This  Avas 
the  AAmrk  of  a Russian  goldsmith  named  Come.  One 
day  some  of  the  emperor’s  officers  came  to  tell  the 
Franciscans  that  they  must  leave  the  court  till  further 
orders  ; and  they  AA^re  then  sent  to  the  former  regent, 
Tourakina.  This  they  found  Avas  on  account  of  a 
certain  ceremony  that  was  to  be  performed,  Avhich  it 
Avas  desired  the  missionaries  should  not  Avitness.  It 
consisted  in  Couyouk’s  raising  a great  banner  toAvards 
the  West,  and  Avhile  Avaving  it,  threatening  to  carry 
fire  and  SAVord  over  all  the  countries  in  that  direction 


AUDIENCE  GRANTED  TO  THE  MISSIONARIES.  173 


Avliicli  should  not,  along  with  all  the  rest  of  the  earth, 
submit  to  his  authority. 

The  monks  were  sent  for  back  again  when  this  was 
over,  but  very  little  notice  was  taken  of  them  ; and  for 
a whole  month  they  sulfercd  much  from  scarcity  of 
food,  as  what  was  distributed  to  them  for  four  days 
barely  sufficed  for  one.  Fortunately  they  were  assisted 
in  their  distress  by  the  Russian  goldsmith  Come,  who 
seemed  to  take  a pleasure  in  giving  them  information 
about  the  Klian  and  his  subjects.  They  also  received 
much  information  from  various  Russians  and  Hun- 
garians, both  priests  and  laymen,  who  could  speak 
Latin  and  French,  and  who  had  been  living  among 
the  Tartars  for  several  years.* 

The  Grand  Khan  at  length  gave  a solemn  audience 
to  all  the  ambassadors,  and  the  envoys  of  the  Pope 
resolved  to  profit  by  it,  to  fulfil,  if  possible,  the  mission 
with  which  they  are  charged.  The  missionaries  having 
asked  Couyouk  why  his  armies  ravaged  the  world,  he 
replied,  “ God  has  commanded  me  and  my  forefathers 
to  exterminate  criminal  nations.” 

The  monks  stated  that  the  sovereign  pontiff  desired 
to  know  whether  the  Kha-kan  had  embraced  Christianity 
already ; for,  in  fact,  there  had  been  a rumour  of  such 
a conversion,  and  the  fame  of  it  had  spread  to  the  West, 
and  is  even  related  as  a fact  by  Aboulfarages.  “ God 
knows  it,”  was  the  reply  ; “ and  if  the  Pope  wishes  to 
know  too,  he  has  but  to  come  and  see.” 

It  is  certain  that  Tourakina  did  make  some  profession 
of  Christianity,  and  that  the  emperor  had  in  his  service 
a great  number  of  Christians,  amongst  whom  he  espe- 

* Narrative  of  Plano  Carpini,  passim. 


174 


CIIUISTIANITY  IN  CHINA,  ETC. 

dally  distinguished  one  of  his  ministers  and  one  of  his 
secretaries. 

Tlie  Franciscans  had  come  to  Tartary  in  the  persua- 
sion that  the  Klia-kan  protected  the  Christians ; but,  says 
Plano  Carpini,  “ we  were  not  long  in  perceiving  that 
this  Emperor,  in  concert  with  his  vassals,  had  raised  his 
banner  against  the  Roman  Church,  and  against  all 
Christian  kings  and  princes.”  He  had,  in  fact,  formed 
the  design  of  turning  his  arms  towards  the  west,  and 
death  alone  prevented  its  execution. 

The  successors  of  Tchinguiz-Khan  belonged  to  no 
distinct  religious  system,  and  did  not,  till  the  time  of 
Khublai,  who  adopted  Buddhism,  and  compelled  his 
subjects  to  follow  his  example.  It  is,  therefore,  by 
no  means  surprising  that  Christians  should  have  been 
well  received  by  Couyouk. 

That  prince  gave,  doubtless,  an  equally  good  reception 
to  Mussulmans  and  Lamas ; and  such  is,  in  fact,  the 
ordinary  result  of  perfect  indifference  to  religion. 

We  shall  see  the  emperors  of  the  Mantchoo  Tartar 
dynasty  at  Pekin  performing,  as  patriarchs  of  the  sect 
of  the  Lettered,  civil  ceremonies  in  honour  of  the 
lieavens,  the  earth,  and  Confucius,  addressing  prayers 
to  the  spirits  honoured  by  the  Tao-Sse,  adoring  Buddha 
incarnate  in  the  persons  of  the  superior  Lamas,  and 
sending  Catholic  inscriptions  to  the  churches  of  the 
Jesuits,  without  in  tlie  least  concerning  themselves 
about  the  contradictions  involved  in  such  proceedings. 

The  ambassadors  of  the  Holy  See  Averc  at  length 
under  the  necessity  of  taking  their  departure,  and  the 
court  began  to  prepare  some  letters,  Avhich  they  were 
to  carry  back.  It  Avas  asked  Avhether  there  Avere  about 
the  Pope  any  persons  Avho  understood  Tartar,  Arabic, 


KEPLY  OP  THE  KHAN  TO  THE  POPE. 


175 


or  Russian.  The  reply  was  in  the  negative  ; there 
were,  indeed,  Saracens  in  Europe,  but  they  were  at  a 
great  distance  from  the  Holy  Father,  and  the  Francis- 
cans begged  that  the  letter  might  be  written  in  Tartar, 
and  then  interpreted  to  them  word  for  word,  so  that 
they  might  make  a faithful  version  of  it  in  Latin. 

On  the  11th  of  November  the  Khan’s  secretaries 
came  to  them  to  explain  literally  their  master’s  reply. 
After  they  had  read  the  Latin  translation,  they  had  it 
read  twice  over,  and  put  back  word  for  word  into 
Tartar,  in  order  to  assure  themselves  of  its  perfect 
conformity  with  the  original,  and  they  also  gave  the 
monks  an  Arabic  version,  in  case  they  should  find  any 
one  who  understood  that  lanscuafje.  Tliis  answer  of 
Couyouk’s,  which  had  been  got  up  with  so  much  pains, 
was  for  a long  time  lost  sight  of,  but  has  at  length  been 
discovered  in  a MS.  of  Colbert,  on  the  Appendix  to  the 
recital  of  Benedict  of  Poland.* 

This  is  the  translation  : — 

“ Couyouk,  by  tlie  power  of  God,  Khan  and  Emperor  of  all  men, 
to  the  Great  Pope. 

“ You,  and  all  the  Christians  who  inhabit  the  "West,  have  sent  me 
by  an  ambassador  certain  authentic  letters,  with  the  design  of  forming 
w ith  me  a treaty  of  peace.  According  to  the  words  of  your  envoys, 
and  the  tenour  of  your  letters,  you  desire  to  have  peace  with  us. 

“ If,  then,  you  wdsh  to  have  peace — you  Pope,  and  you  Emperors, 
Kings,  chiefs  of  towns,  and  governors  of  countries,  do  not  delay  to 
come  to  me  and  settle  this  peace.  You  shall  hear  our  answers  and 
our  pleasure. 

“ The  tenour  of  these  letters  declares  that  we  ought  to  be  baptized 
and  become  Christians  ; to  that  we  reply  briefly  that  we  do  not  un- 


* Recueil  des  Voyages  et  Memoires  de  la  Societe  de  Geographic, 
vol.  iv.  p.  594. 


176 


CHRISTIANITY  IN  CHINA,  ETC. 

derstand  why  we  should  do  any  thing  of  the  kind.  It  was  said  in 
your  letter  also,  that  you  were  astonished  at  our  slaughter  of  men, 
especially  of  Christians,  and  in  particular  of  the  Hungarians,  Poles, 
and  Moravians.  We  reply,  that  we  do  not  understand  that  either. 
Nevertheless,  that  it  may  not  appear  that  we  pass  over  this  point  in 
silence,  we  have  thought  proper  to  give  you  this  answer.  It  was 
because  they  did  not  obey  the  command  of  God  and  of  Tchinguiz- 
Khan  ; and  because,  yielding  to  bad  counsels,  they  put  to  death  our 
ambassadors.*  In  consequence  of  that,  God  has  commanded  me  to 
annihilate  them,  and  has  delivered  them  entirely  into  my  hands. 
And  if  it  were  not  the  work  of  God,  what  could  one  man  do  against 
another  man  ? But  you  inhabitants  of  the  West,  you  adore  God,  you 
say,  — you  believe  that  you  are  the  only  Christians,  and  you  despise 
others.  But  how  do  you  know  on  whom  He  will  deign  to  confer  his 
grace?  We  adore  God,  and  it  is  in  his  strength  and  power  that  we 
shall  destroy  all  nations.  If  man  had  not  the  strength  of  God,  what 
could  man  do  ? ” 

The  Tartar  Emperor  had  intended  to  have  his  answer 
carried  by  his  own  envoys,  who  Avere  to  have  accompa- 
nied the  Franciscans  on  their  return ; but  they  seem  to 
have  feared  such  an  addition  to  their  company,  and 
dissuaded  him  from  making  it.  “ We  found,”  says 
Carpini,  “ that  for  various  reasons  it  was  not  expe- 
dient that  Cou}muk  should  send  his  ambassadors  with 
us ; firstly,  because  we  feared  that  if  they  came  to  knoAV 
the  wars  and  dissensions  there  were  amongst  ourselves, 
that  might  encourage  them  the  more  to  attack  us ; 
secondly,  because  they  Avould  have  been  so  many  spies 
upon  us  ; thirdly,  that  we  feared  they  might  be  insulted 
or  even  killed,  as  our  people  are  somewhat  proud  and 
arrogant.  Now,  tlie  custom  of  the  Tartars  is,  never  to 
make  peace  or  truce  Avith  those  Avho  have  killed  an 

* Couyouk  here  alludes  to  the  murder  of  the  Tartar  ambassadors 
by  the  Russians,  before  the  battle  of  Kalka.  (See  History  of  the 
Russian  Empire,  by  Karampir,  vol.  iii.  p.  286.)^ 


HETURN  OF  THE  FRANCISCAN  EMBASSY. 


177 


ambassador,  until  they  have  liad  vengeance.  Tlie  fourth 
reason  was,  tliat  we  apprcliended  tliey  might  have  been 
carried  off  from  us  by  force ; and  the  ffftli  and  last, 
that  their  coming  could  have  served  to  little  purpose, 
since  they  had  but  to  carry  letters  to  the  Pope  and 
other  princes,  which  were  in  substance  the  same  as 
those  with  which  we  were  charged.” 

On  the  13th  of  November  the  papal  envoys  were 
admitted  to  a farev'^ell  audience  with  the  Khan,  and  his 
letter  was  delivered  to  them,  sealed  with  the  imperial 
seal,  Avhich,  according  to  Plano  Carpini,  had  a motto  thus 
trnaslated  by  the  Russian  goldsmith  Come,  “ God  in 
heaven,  and  Couyouk-Khan  on  earth.  Power  of  God. 
Seal  of  the  Emperor  of  all  men.”  The  envoys  were 
afterwards  conducted  to  an  audience  of  the  empress- 
mother,  who  gave  each  of  them  a pelisse  of  fox  skin, 
with  the  hair  outwards,  and  a robe  of  other  stuff. 

The  Franciscans  followed,  on  their  return,  the  route 
by  which  they  had  come.  It  was  winter,  and  the 
poor  monks  had  mostly  to  sleep  upon  the  snow,  or 
in  a hole  that  they  had  scraped  for  themselves  in  the 
ground.  “ It  was  a bare  country  without  any  trees, 
and  often  in  the  morning  we  found  ourselves  quite 
covered  by  snow  that  the  wind  had  drifted  on  us.”  * 
They  returned  to  Kiew  on  the  9th  of  June,  1247,  and 
John  de  Plano  Carpini  had  the  joy  of  finding  that  some 
proposals  tending  to  re-union  with  the  Church  of  Rome, 
which  he  had  made  to  certain  princes  and  bishops  of 
Russia,  had  been  accepted.  After  this,  traversing  Rus- 
sia, Poland,  Bohemia,  and  Germany,  he  passed  the 

* Bergeron,  p.  133. 

N 


VOL.  I. 


178 


CHRISTIANITY  IN  CHINA,  ETC. 


Rhine  at  Cologne,  continued  his  route  by  Liege  and 
Champagne,  and  finally  at  Lyons  placed  in  the  Pope’s 
hands  the  letter  which  he  had  brought  from  the  Em- 
peror of  Tartary. 

The  pontiff  kept  near  his  person  for  three  montlis 
the  courageous  Franciscans  who  had  encountered  so 
many  fatigues  and  perils  to  fulfil  his  mission.  Friar 
Salimbeni  saw  Plano  Carpini  in  France  shortly  after  his 
return,  and  found  him  “ a pleasant  man,  of  lively  wit, 
eloquent,  well  instructed,  and  skilful  in  many  things. 
He  had  Avritten  a large  book  concerning  the  things  he 
had  seen  among  the  Tartars  and  elsewhere ; and  when 
people  fatigued  him  Avith  questions  on  the  subject,  he 
made  them  read  his  narrative  ; as  many  times,”  adds  the 
chronicler,  “I  have  myself  seen  and  heard.”* 

The  archbishopric  of  Antivari,  in  Dalmatia,  having 
become  vacant  during  his  absence.  Friar  John  Avas 
raised  to  it.  “ Be  thou  blessed  by  the  Lord,  and  by 
me  his  vicar,”  says  Pope  Innocent;  “for  I see  that  in 
thee  are  fulfilled  the  saying  of  the  Avise  man : ‘ As  the 

cold  of  snow  in  the  time  of  harvest,  so  is  a faithful 
messenger  to  them  that  send  him  ; for  he  refresheth 
the  soul  of  his  masters.’ f Well  done,  thou  good  and 
faithful  servant;  since  thou  hast  been  faithful  over  a 
fcAV  things,  I Avill  confide  unto  thee  many  things.” 

The  ncAv  archbishop  Avas  sent  some  time  aftcrAvards  on 
a mission  to  St.  Louis,  but  he  did  not  survive  long  his 
return  from  the  East ; and  if  Ave  consider  that  he  Avas 
sixty-five  years  old  Avhen  he  undertook  the  perilous 
mission  to  Tartary,  and  that  he  Avas  afflicted  by  painful 
corpulence,  it  will  seem  surprising  that  he  sliould  not 


* Sbaraglia,  p.  452. 


t Prov.  XXV.  3. 


THE  DOMINICAN  EMHASSY  TO  TEHSIA. 


179 


have  sunk  iinineJiately  under  the  hardships  and  pri- 
vations attendant  on  such  an  expedition. 

He  had  for  a successor  in  the  see  of  Antivari,  “ llro- 
ther  Lawrence,”  of  Portugal,  who  had  also  performed  a 
mission  to  the  Moiiffols. 

We  have  said  that  after  the  Council  of  Lyons, 
Innocent  the  Fourth  sent  off  an  embassy  to  Persia  at  the 
same  time  as  the  one  to  Tartary,  and  that  while  the 
Franciscans  were  making  their  way  to  the  court  of  the 
Grand  Khan,  in  Central  Asia,  the  Brothers  Anselm, 
Simon  de  St.  Quentin,  Alexander,  and  Alberic,  monks 
of  the  order  of  St.  Dominic,  had  received  orders  to 
proceed  to  Persia,  to  the  nearest  Tartar  camp.  This 
legation,  pursuing  its  route  along  the  soutliern  shore 
of  the  Caspian  Sea,  arrived,  in  the  montli  of  August, 
1247,  at  the  post  of  the  general  Baidjou.  The  Mongol 
chief  was  encamped  with  his  hordes  at  Chowarezein, 
near  the  castle  of  the  Sitians,  — a name  probably  cor- 
rupted, — but,  according  to  Friar  Anselm,  situated 
•fifty-nine  days’  journey  from  St.  Jean  d’Acre.  The 
Dominicans,  having  expressed  a desire  to  be  admitted 
to  Baidjou,  in  order  to  acquit  themselves  of  their  com- 
mission, that  chief’s  officers  demanded  who  they  were. 
Friar  Anselm,  the  chief  person  of  the  embassy,  replied 
in  the  name  of  all,  “ I am  the  legate  of  the  Pope, 
whom  Christians  regard  as  superior  to  all  other  men.” 
At  these  words  the  Tartars  burst  forth  indignantly, 
“ Why  do  you  talk  with  that  pride,  saying  that  your 
pope  is  above  all  other  men  ? Do  you  not  know  that 
our  Khan  is  the  Son  of  Heaven,  and  that  Baidjou  is 
his  lieutenant  ? Their  names  must  be  known  through 
the  whole  world.” 


180 


CHRISTIANITY  IN  CHINA,  ETC. 

Friar  Anselm  replied  that  the  Pope  did  not  know 
either  the  Khan  or  Baidjou  — that  he  had  never  heard 
their  names : that  he  had  merely  heard  that  a nation 
called  Tartars  had  issued  from  the  remote  East,  had 
subjugated  many  countries,  and  destroyed  an  innu- 
merable multitude  of  men ; that  if  the  Pope  had  known 
the  name  of  the  Khan,  or  of  his  lieutenant,  he  would 
not  have  failed  to  write  it  in  the  letters  with  which 
he  had  commissioned  them ; that  the  pontiff,  afflicted 
at  all  the  carnage  that  had  l;aken  place,  and  espe- 
cially at  the  murder  of  so  many  Christians,  had  ordered 
them  to  repair  promptly  to  the  first  Tartar  camp  that 
they  could  find,  and  in  his  name  enf^reat  the  chief  of 
that  army,  and  all  those  who  obeyed  him,  to  abstain 
henceforth  from  slaughtering  men,  and  particularly 
Christians;  and  to  expiate,  by  penance,  the  atrocious 
crimes  they  had  committed. 

This  was  the  tenour  of  the  letters  with  which  the 
Pope  had  charged  them. 

Such  language  as  this,  to  ferocious  conquerors  accus- 
tomed to  see  men  craAvling  on  the  earth  at  their  feet, 
could  not  but  produce  an  astounding  effect ; and  the 
officers  and  interpreters  Avithdrew  to  report  to  Baidjou 
these  unaccountable  Avords. 

In  a foAv  moments  they  returned  to  ask  Avhether  the 
Envoys  brought  any  presents  from  the  Pope. 

“ We  bring  nothing,”  said  Friar  Anselm;  “the  Pope 
is  not  in  the  habit  of  sending  presents  ; on  the  contrary, 
he  receives  offerings,  both  from  Christians  and  in- 
fidels.” The  astonishment  of  the  Tartars  Avas  at  its 
height  AAd)en  they  found  that,  in  defiance  of  the  invari- 
able practice  of  ambassadors  in  Asia,  these  audacious 
men' had  brought  nothing.  “ What!”  said  they,  “ Avill 


INTERVIEW  WITH  TARTAR  OFFICERS.  181 

you  dare  to  appear  before  our  master  with  empty 
hands  ? That  is  what  no  one  has  ever  done  yet.” 

Anselm  replied,  that  if  for  that  reason  they  could 
not  be  admitted,  they  would  give  them  the  letters  to 
deliver. 

The  otiicers  thereupon  went  to  take  their  orders  from 
Baidjou,  and  every  time  they  went  and  came  they  put  on 
a fresh  dress.  When  they  returned  again,  the  chief  of 
them  said  to  Anselm  and  his  companions,  “ If  you  wish 
to  see  the  face  of  our  master,  and  present  to  him  your 
letters,  you  must  adore  him  as  the  Son  of  Heaven,  and 
prostrate  yourselves  three  times,  for  such  is  the  order 
of  the  Kha-kan,  who  reigns  over  the  whole  earth.” 

The  monks  considered  that  this  sort  of  adoration 
might  be  regarded  as  a sign  of  submission  to  the  Mon- 
gol emperor  on  the  part  of  the  pope  and  the  church, 
and  that  it  would  give  great  occasion  of  triumph  to  all 
the  enemies  of  the  Church  in  Asia.  They  refused, 
therefore,  to  consent  to  it,  saying  that  they  were  willing 
to  salute  the  Tartar  general  in  the  same  manner  that 
they  would  their  own  master;  but  that  to  agree  to  the 
proposal  now  made  to  them  would  be  ignominious  to  the 
Christian  religion,  and  that  they  would  suffer  death 
rather  than  submit  to  such  a ceremony.  To  show, 
however,  that  they  were  not  influenced  in  their  refusal 
by  any  feeling  of  pride,  they  assured  them  that  if 
Baidjou  and  his  officers  would  become  Christians  they 
would  not  hesitate  a moment  to  prostrate  themselves 
before  them,  and  to  kiss  the  very  sole  of  their  foot,  in 
honour  of  the  true  God. 

At  these  words  the  Mongols  flew  into  a violent  pas- 
sion. “ What ! ” they  cried,  “ do  you  counsel  us  to 
make  ourselves  Christians,  and  become  dogs  like  you 


182  CHRISTIANITY  IN  CHINA,  ETC. 

and  your  pope?”  And  after  overwhelming  them  with 
the  most  vehement  abuse,  they  withdrew  in  high  wrath. 

Baidjou,  to  whom  the  reply  of  the  missionaries  had 
been  communicated,  wished  to  put  them  to  death  at 
once ; and  one  of  his  officers  improved  on  the  proposal 
by  suggesting  that  the  chief  of  the  embassy  should  be 
flayed  alive,  his  skin  stuffed  with  straw,  and  thus  sent 
back  to  the  pope  by  his  companions.*  But  the  oldest 
of  Baidjou’s  six  wives,  and  the  officer  who  had  been  in 
communication  with  the  missionaries,  opposed  this  act 
of  barbarity.  “ If  you  kill  these  messengers,”  said 
Baidjou’s  wife,  “ you  will  draw  on  you  the  hatred  of  all 
who  shall  hear  of  such  a cruelty.  You  will  also  lose 
the  chance  of  receiving  ambassadors  again,  and  con- 
sequently also  the  presents  that  they  bring ; and  people 
will  not  fail  to  exercise  reprisals  on  your  own  envoys.” 
“ Do  you  remember,”  said  the  officer,  “ how  wrathful 
the  Kha-kan  was  against  me  because  of  that  ambassador 
you  made  me  kill,  whose  heart  I tore  out  of  his  breast, 
and  wore  it  afterwards  round  my  neck?  f If  you  should 
tell  me  to  kill  these  ambassadors,  know  that  I will  not 
do  it.  I will  rather  go  and  seek  the  Khan,  and  accuse 
jmu  of  perfidy  and  barbarity.” 

Baidjou  yielded  to  this  vehement  opposition,  and  con- 
sented to  let  the  missionaries  live.  He  then  sent  his 
interpreters  to  ask  how  they  saluted  their  own  sove- 


* Aucliun  disent  que  ly  principaux  messngcr  fust  escorchies  et  lu 
peau  fust  emplie  de  pailleet  envoyee  h,  I’apostellc  par  ses  compagnones. 
— Chron.  Monas.  Franc,  fol.  393. 

f Te  souvient  il  comment  Cliam  fut  jadis  courechiez  a moi  pour 
un  message  que  tu  me  fesis  ochirre,  que  je  li  esracliai  le  cucr  dou 
ventre  et  puis  le  pendi  a nion  poitral,  et  portai  par  Tost.  — Ihul.,  fol. 
verso. 


DISCUSSION  ON  rADAL  SUPREMACY. 


183 


reign.  Friar  Anselm  drew  his  cowl  a little  back  and 
bent  his  head.  The  Mongols  then  asked  how  they 
worshipped  God.  Anselm  replied  that  they  adored  him 
in  various  ways — sometimes  kneeling,  sometimes  pros- 
trate, Ac.  “ Since  you  are  Christians,”  said  the  Mongol, 
roughly,  “ you  worship  wood  and  stone,  so  you  need 
not  refuse  to  worship  Baidjou,  for  it  is  ordered  by 
the  Son  of  Heaven  that  the  same  honours  shall  be  paid 
to  his  lieutenant  as  to  himself.” 

Friar  Anselm  endeavoured  to  explain  that  it  was  the 
Divinity  represented  by  the  wood  and  stone  that  Chris- 
tians worshipped,  and  that  their  master  could  not  set 
up  that  claim. 

The  Mongol  officer  then  signified  to  the  Dominicans 
that  they  were  to  go  to  Syra-Ordou,  to  the  imperial 
court,  in  order  to  contemplate  the  magnificence  and 
glory  of  the  Grand  Khan.  Anselm  replied  that  the 
pope  had  said  nothing  to  them  about  the  Grand  Khan, 
but  had  merely  ordered  them  to  go  to  the  first  Tartar 
army  they  could  find,  and  that  it  was  enough  for  them 
to  have  accomplished  his  instructions. 

“ How  do  you  Christians  dare,”  said  the  officer,  “ then, 
to  pretend  that  your  pope  is  superior  in  dignity  to  all 
other  men  ? Who  ever  heard  that  the  name  of  your 
pope  was  spread  everywhere,  — respected  and  feared  by 
the  whole  earth,  as  that  of  our  Khan  is  ? Who  has  ever 
heard  that  he  possessed  as  many  kingdoms  as  the  Son 
of  Heaven  has  by  the  favour  of  God  acquired,  and  who 
rules  from  the  furthest  Fast  to  the  Mediterranean  and 
Black  Sea  ? The  Khan  must  be  therefore  superior  in 
glory  and  power  to  your  Pope  and  all  other  men.” 

“ We  say,”  replied  Friar  Anselm,  “ that  our  Lord  the 
Pope  is  above  all  other  men,  because  God  has  granted 


184 


CHRISTIANITY  IN  CHINA,  ETC. 


to  St.  Peter  and  his  successors  authority  over  the  uni- 
versal Church  until  the  end  of  the  world.”  And  the 
monk  then  began  to  explain  this  article  of  the  faith ; 
but  he  was  soon  interrupted  by  the  insolent  vocifera- 
tions of  Baidjou’s  officers,  who  prevented  him  also  from 
replying  to  another  point  in  the  speech. 

During  the  residence  of  the  Dominicans  in  the  Tartar 
camp  there  were  long  and  lively  discussions  with  them 
concei-ning  the  power  of  the  Pope  and  the  Kha-kan,  in 
which  of  course  it  was  very  difficult  for  the  disputants 
to  come  to  an  understanding,  since  the  legate  spoke 
only  of  spiritual  domination  by  the  cross  and  the  gos- 
pel, and  the  Mongols  thought  of  nothing  but  power 
exercised  by  force  of  arms.  In  the  conversations  that 
took  place,  however,  the  Tartars  managed  adroitly  to 
find  out  whether  the  Frank  crusaders  had  again  en- 
tered Syria. 

These  they  knew  by  reputation;  for  their  valour, 
their  superiority  in  arms  and  discipline,  and  the  con- 
tinual wars  they  waged  with  the  Turks  and  Arabs,  had 
long  rendered  them  formidable  in  Turkey,  Egypt,  and 
Syria  ; and  the  Tartars  had  made  few  expeditions  to 
these  countries,  in  which  the  Franks  did  not  appear  to 
them  in  the  character  of  auxiliaries. 

When  the  IMongols  seized  upon  Erzeroum,  there  were 
among  the  captives  two  Frenchmen,  who  had,  by  their 
almost  extravagant  bravery,  given  the  Tartars  a high 
idea  of  tlie  men  of  their  country. 

Tlius  William  of  Nangis  relates  the  circumstances 
tliat  took  place.*  “ Some  of  the  Tartars  had  heard 
that  the  French  were  marvellously  brave  and  skilful 

* “ Annales  du  Itcgiie  St.  Louis,”  p.  188. 


HEROISM  OF  TWO  FRENCH  PRISONERS. 


185 


M’arriors;  and  when  they  heard  that  these  two  were 
Frenchmen,  they  came  to  their  master,  and  begged  him 
to  set  them  to  tight  together,  for  that  they  desired  to 
see  the  way  the  Frenchmen  liad  in  battle,  and  also 
that  they  would  have  great  joy,  if  they  should  kill  one 
another. 

“ It  Avas  therefore  ordered  that  they  should  be  armed 
in  the  best  Avay,  and  mounted  on  two  good  horses ; but 
when  the  two  Christians  were  armed  and  mounted,  they 
did  not  go  at  one  another  as  the  Tartars  desired,  but 
rushed  on  the  Tartars  Avitli  their  lances  and  swords, 
killed  fifteen  of  them,  and  wounded  cruelly  full  thirty 
more,  before  they  could  be  taken  and  killed  themselves. 

“ By  these  tAvo  Christians,  both  the  Tartar  and  the 
Turk  had  afterAA^ards  much  fear  of  the  people  of  France.” 

Thus  'William  of  Xangis  appears  to  date  from  this 
siege  that  fear  of  the  French,  AAdiich,  according  to  him, 
AA'as  felt  by  all  the  Mongols.  It  is  at  least  certain  that 
the  latter  forbade  their  tributary  nations  to  take  any  of 
them  into  their  armies ; and  it  is  not,  therefore,  sur- 
prising that  they  should  haA^e  made  inquiries  of  the 
Dominicans  toucliing  their  redoubtable  compatriots. 

After  a very  long  delay,  the  Pope’s  letters  Avere  trans- 
lated into  Persian  by  the  Greek  and  Turkish  interpreters, 
and  afterAvards  from  Persian  intoTartar  by  those  of  Baid- 
jou.  It  was  then  proposed  to  send  tAA'o  of  the  envoys  to 
the  imperial  court,  Avhilst  the  others  should  aAvait  their 
return;  but  Anselm,  for  the  reasons  before  alleged,  re- 
fused to  agree  to  this  proposal. 

The  day  wore  aAvay  in  these  unsatisfactory  negotia- 
tions, and  then  the  monks,  AAUthout  having  broken  their 
fast,  Avent  back  to  the  tent  assigned  them,  Avhich  Avas 
about  a mile  from  Baidjou’s  quarters. 


186  CIIRISTIANITy  IN  CHINA,  ETC. 

In  four  days  they  returned  to  the  camp,  to  beg  for 
the  general’s  answer,  and  his  permission  to  depart ; 
but  in  vain.  They  reiterated  their  request,  going  every 
day  for  nine  weeks,  and  remaining  several  hours  exposed 
to  the  heat  of  the  sun  in  the  month  of  June,  without 
the  slightest  notice  being  taken  of  them.  No  one  even 
spoke  to  them,  and  their  only  food  was  black  bread  and 
a little  water. 

Very  often  they  were  kept  fasting  till  the  evening, 
and  then  they  received  only  some  mares’  or  cows’  milk. 

They  were  never  offered  a drop  of  wine,  rice  wine,  or 
kumys  ; but  now  and  then  a few  drops  of  vinegar  were 
put  into  the  water  that  was  given  to  them. 

“ The  missionaries,”  says  Friar  Simon  of  St.  Quentin, 
“ were  treated  by  the  Tartars  as  miserable  wretches  — 
dogs,  unworthy  of  an  answer ; and  it  was  thus  that 
Baidjou  manifested  his  resentment  against  them  for 
having  offended  him  by  the  frankness  of  their  speech. 
He  was,  indeed,  going  in  his  anger  to  have  them  killed, 
and  actually  gave  the  order  for  it  three  times.” 

At  last  the  missionaries  got  their  dismissal  and  the 
reply  of  Baidjou  to  the  Pope.  It  was  in  these  words  : — 

“ By  tlie  divine  command  of  the  Khan,  the  words  of  Baidjou  are 
transmitted. 

“ Know,  O Pope,  that  thy  messengers  have  come  and  broiiglit  us 
letters.  Thy  messengers  have  spoken  great  words,  and  we  do  not 
know  wliether  thou  hast  ordered  them  to  do  so,  or  whether  they  have 
done  it  of  themselves.  Thy  letters  bore,  amongst  otliers,  these 
words  : — ‘ You  kill  many  people ; you  massacre  and  you  lay  waste.’ 
The  immutable  command  of  God,  and  the  order  of  Him  who  rules  tlie 
whole  earth  is  this : ‘ Whosoever  tvill  obey  ns,  let  him  remain  in  pos- 
session of  his  land,  his  water,  his  patrimony ; and  let  him  give  np 
his  forces  to  the  master  of  the  universe;  whosoever  shall  resist  this 
order  and  command,  let  him  be  destroyed  and  annihilated.'  We 


MANIFESTO  OF  THE  GRAND  KHAN. 


187 


transmit  thee  this  order,  by  virtue  of  which,  if  thou  wishest  to  keep 
tlky  land,  thy  water,  and  thy  patrimony,  tliou  must  come,  thou  Pope, 
in  person  to  us,  and  afterwards  go  and  present  thyself  to  him, 
who  is  the  master  of  the  whole  earth.  If  thou  dost  not  obey  this  im- 
mutable command  of  God,  and  of  him  who  rules  the  earth,  we  know 
not  what  will  happen.  God  alone  knows  it.  Thou  art  to  send  us 
messengers  to  inform  us  whether  thou  wilt  come  or  not,  and  if  thou 
wilt  be  our  friend  or  our  enemy. 

“ See  that  thy  answer  be  sent  promptly,  in  order  that  we  may  for- 
ward it  by  Aybeg  and  Sargis. 

“ Given  in  the  district  of  Sitians,  the  20th  of  July.” 


Some  days  before  the  despatcli  of  this  insolent  missive, 
Baidjou  had  received  from  the  Grand  Khan  a general 
order  to  regulate  his  conduct  towards  foreign  nations. 

This  document  has  been  preserved,  and  its  tone  of 
arrogance  and  contempt  may  be  considered  as  a proof  of 
its  authenticity.  The  Kha-kan  speaks  like  the  master 
of  the  world,  and  treats  all  sovereigns  who  do  not  obey 
his  orders  as  rebels  worthy  of  death. 

These  ideas  are  still  the  basis  of  public  law  in  China. 
Ko  other  monarch  is  recognised,  in  the  universe  than 
the  Son  of  Heaven  ; ever}'  assertion  of  independence  is 
stigmatised  as  revolt,  and  all  nations  as  robbers  who  dare 
to  wage  war  with  the  empire.  The  document  in  question 
exhibits,  indeed,  many  peculiarities  of  style,  evidently 
borrowed  from  the  Chinese,  and  they  are  recognisable 
even  through  the  alterations  that  the  translators  have 
been  obliged  to  make.  Baidjou  was  charged  to  transmit 
to  the  pope  a copy  of  the  imperial  manifesto,  which  runs 
thus : — 

“ By  the  command  of  the  living  God,  Tchinguiz-Khan, 
the  gracious  and  venerable  Son  of  Heaven,  proclaims 
that  God  is  elevated  above  all  things.  God  is  immortal, 
and  Tchinguiz-Khan  is  the  sole  governor  of  the  earth. 


188 


CHRISTIANITY  IN  CHINA,  ETC. 


We  desire  that  this  manifesto  shall  reach  the  ears  of 
all  people  in  every  place  of  the  nations  Avhich  obey  us, 
as  Avell  as  of  those  still  unsubmissive.  Thou,  therefore, 
J3aidjou,  must  notify  to  them  that  such  is  the  command 
of  the  living  and  immortal  God.  In  sending  thy  des- 
patches, thou  must  also  send  this  order  whithersoever 
a messenger  can  penetrate ; and  whoever  shall  oppose 
it,  let  him  be  annihilated,  and  let  his  country  be 
ravaged. 

“ I swear  to  thee  that  he  must  be  very  deaf  Avho  will 
not  hear  this  commandment,  and  very  blind  who  shall 
see  it  Avithout  obeying  it,  and  very  lame  and  crippled 
Avho  shall  be  acquainted  Avith  it  and  not  execute  it. 

“ Let  my  order  come  to  the  knowledge  of  all,  both 
of  the  learned  and  of  the  ignorant ; and  Avhoever,  having 
heard  it,  shall  fail  to  observe  it,  let  him  be  broken,  let 
him  be  ruined,  let  him  die ! Make  this  knoAvn,  then, 
0 liaidjou  ! everyAvhere  and  to  all. 

“ He  Avho  shall  desire  and  seek  the  good  and  the 
repose  of  his  house,  and  shall  be  Avilling  to  serve  us, 
shall  be  saved  and  honoured ; but  Avhoever  shall  oppose 
my  precepts,  I order  that  he  shall  be  chastised  according 
to  thy  pleasure.” 

The  bearers  of  this  impertinent  and  absurdly  arrogant 
letter  were  Tartars,  Avho  came  to  summon  the  pope  to 
submit  to  the  rule  of  the  Kha-kan. 

Innocent  IV.,  listening  only  to  the  suggestions  of 
prudent  and  moderate  policy,  received  them  Avith  marks 
of  high  distinction  ; ordered  scarlet  robes  lined  AAUth 
costly  furs  to  be  given  to  them,  and  often  conversed 
familiarly  Avith  them  by  means  of  interpreters.*  The 

* Dedit  eis  vestes  pretiosissiniiis  quas  robas  viilgariter  appellamus, 
de  scarlato  praselecto,  cum  penulis  et  furariis  de  pcllibus,  et  libenter 
coul’abulatur  per  iiitcrprctcs.  — Matth.  Paris,  p.  1001. 


MONGOL  ENVOYS  TO  ST.  LOUIS. 


189 


chroniclers  of  the  epoch  formed  various  conjectures  as 
to  the  political  object  of  these  curious  diplomatic  rela- 
tions ; but,  according  to  Matthew  Paris,  the  true  purpose 
of  the  mission  of  these  Tartar  envoys  remained  a mys- 
tery even  to  the  secretaries  and  notaries,  and  to  the 
families  most  intimately  connected  with  the  pontifical 
court.*  These  first  embassies  from  the  papacy  to  the 
Tartars  had  not  had  all  the  good  results  that  had  been 
anticipated.  The  envoys,  both  Franciscans  and  Domin- 
icans, had  been  ill  received,  and  treated  with  contempt 
and  insolence,  and  the  missives  that  they  brought  back 
were  in  some  measure  a declaration  of  war  to  all  nations. 

The  Mongol  chiefs,  however,  became  by  that  means 
acquainted  with  the  Franks,  and  appeared  to  understand 
how  important  it  would  be  to  make  common  cause  with 
them  against  the  Mussulmans,  and  to  enter  into  their 
views  on  the  question  of  the  affairs  of  the  East.  They 
soon  sought,  therefore,  to  enter  into  relation  with  them. 

St.  Louis  had  embarked  at  Aigues-Mortes  on  the  25th 
of  August,  1248.  He  had  just  arrived  at  Nicotia,  the 
capital  of  the  isle  of  Cyprus,  and  was  preparing  to  go  on 
to  Egypt,  when  an  audience  was  asked  of  him  by  two 
individuals  named  David  and  Mark,  who  stated  them- 
selves to  be  envojs  from  Iltchikadai,  the  successor  of 
Baidjou  in  the  command  of  the  forces  in  Persia.  Con- 
sidering that  the  proposed  French  expedition  against 
the  Mussulmans  would  accord  perfectly  well  with  the 
interests  of  the  Tartars,  their  leader  had  sent  them,  they 
said,  to  concert  measures  for  a simultaneous  attack. •}• 

* Causa  autem  nuncii  eorum  adeo  cunctos  latuit  in  curia,  ut  nec 
clericis,  notariis  nec  aliis  licet  fainiliaribus  claruit  patefactum.  — 
Ibid. 

t Tandisque  le  roi  sejournoit  en  Chippre,  le  grant  roy  de  Tartarie 


190 


CHRISTIANITY  IN  CHINA,  ETC. 


They  delivered  to  St.  Louis  a letter  which  was  trans- 
lated to  him  into  Latin  from  the  Persian  by  Andre  de 
Lonjumel,  a Dominican  monk,  who  had  known  David 
some  years  before,  when  he  accompanied  Friar  Anselm 
to  the  camp  of  Baidjou.  The  letters  of  Iltchikadai  re- 
presented the  Grand  Khan  as  a zealous  convert  to  Chris- 
tianity, disposed  to  favour  in  all  things  the  professors  of 
that  religion.  The  king.  Saint  Louis,  having  inquired 
what  circumstances  had  induced  him  to  embrace  the 
faith,  was  told  that  Couyouk  had  had  a Christian  mother, 
and  that  his  conversion  had  been  occasioned  by  her  ex- 
liortations,  and  those  of  a holy  bishop  named  Malcissias^ 
from  whom  he  had  received  baptism,  on  the  day  of  the 
Epiphany,  along  with  eighteen  sons  of  kings,  and  many 
lords  of  the  court.  They  admitted,  however,  that 
amongst  the  Tartars  there  were  a great  many  who  were 
not  baptized,  but  they  affirmed  that  Iltchikadai  had 
been  so  a long  time ; adding  that,  though  he  was  not  of 
the  blood  royal,  he  was  very  powerful.  Saint  Louis 
having  asked  what  could  possibly  be  the  motive  of  Bai- 
djou for  giving  the  ambassadors  of  the  holy  see  so  bad 
a reception,  they  replied  that  Baidjou  was  not  a Chris- 
tian, but  a Pagan,  and  surrounded  by  Mussulman  coun- 
sellors ; but  that  his  power  had  been  much  diminished 
since  he  Avas  now  subordinate  in  command  to  Iltchi- 
kadai. Such  is  the  substance  of  the  statements  made 
by  these  ambassadors,  and  it  Avill  be  seen  that  they  con - 

envoya  par  devers  lui  son  ambassade,  qui  moult  lui  dirent  de  bonnes 
paroles  et  debonnaires,  entro  lesquelles  paroles  lui  inandoit  le  roy  de 
'J'artarie  qu’il  estoit  tout  prest  it  son  command,  ii  lui  aider  it  con- 
([uerir  la  terre  sainte,  et  delivrcr  Jerusalem  des  mains  des  Sarrazins 
ct  payens.  Le  roi  rc9ut  benignement  ieelle  ambassade.  — Joinville, 
“ Hist,  de  Saint  Louis,”  p.  25. 


LETTER  OF  THE  TARTAR  PRINCE  ILTClllKADAI.  191 

tain  a tissue  not  only  of  exaggerations,  but  of  gross 
falsehoods,  along  with  some  few  particulars  worthy  of 
confidence. 

The  letter  of  lltchikadai  to  the  King  of  France  is  of 
precisely  the  same  character.  Here  is  the  translation  : 

“ The  words  of  lltchikadai,  lieutenant  of  the  Khan, 
king  of  the  universe,  by  the  power  of  the  Most  High, 
to  the  great  king  of  many  provinces,  the  valiant  defender 
of  the  world,  the  victorious  Sword  of  Christendom,  Pro- 
tector of  the  Apostolic  Religion,  Son  of  the  Gospel,  and 
King  of  France.  May  God  enlarge  her  territories, 
and  preserve  him  long  to  his  kingdom,  and  accomplish 
his  will,  acording  to  the  law,  and  according  to  the 
word,  now  and  in  future,  by  the  divine  truth,  the  guide 
of  men,  of  prophets,  and  of  apostles.  Amen. 

“ A hundred  thousand  salutations,  and  a hundred 
thousand  benedictions  : May  God  give  me  grace  to  see 
the  great  and  magnificent  king,  who  has  arrived  from 
beyond  the  sea,  and  that  we  may  be  able  to  meet  and 
unite  with  one  another  in  charity.  May  his  Majesty 
perceive  by  this  letter,  that  our  intention  is  no  other 
than  the  welfare  of  Christianity.  I pray  God  that  he 
will  be  pleased  to  give  the  victory  to  the  Christians,  and 
to  make  them  triumph  over  all  the  enemies  of  the  cross. 
AVe  are  come  with  power  and  commandment  to  deliver 
the  Christians  from  all  servitude,  pains,  and  tribute, 
that  they  may  be  honoured  and  respected,  and  that  no 
one  may  touch  their  goods.  That  their  churches  may 
be  rebuilt,  that  the  brazen  tables  * may  sound,  that 
divine  worship  may  flourish,  that  no  one  in  future  may 
undertake  to  hinder  the  Christians  from  praying  to  God 
in  peace  for  the  reign  of  the  Great  Khan. 

* The  Oriental  Christians  made  use  of  these  instead  of  bells. 


192 


CHRISTIANITY  IN  CHINA,  ETC. 


“ We  are  advancing,  by  the  grace  of  the  Almighty, 
for  the  welfare,  the  preservation,  and  the  salvation  of 
Christians ; and  we  have  sent  to  you  two  venerable  and 
faithful  men,  David  and  Mark,  to  announce  to  you  these 
good  news,  and  to  beg  you,  as  our  son,  to  listen  to  their 
words  and  to  give  credit  to  our  letters. 

“ The  king  of  the  earth  — may  he  be  exalted  — com- 
mands that  there  shall  be,  according  to  the  law  of  God, 
no  difference  between  the  Latin,  the  Greek,  the  Armenian, 
the  Nestorian,  and  the  Jacobite, — in  a word,  between  all 
those  who  adore  the  cross ; for  all  those  are  but  one  in 
our  eyes.  We  also  pray  your  royal  magnificence  not 
to  make  any  distinction  or  difference  between  them, 
but  that  his  piety  and  clemency  may  extend  over  all 
Christians  and  endure  for  ever.” 

This  letter  was  received  quite  unsuspectingly  by 
Louis  IX.,  and  he  sent  one  copy  of  it  to  Queen  Blanche 
and  another  to  Pope  Innocent  IV.,  by  his  legate  the 
Cardinal  Eude  de  Chateau  Raoul.  The  Christians  of 
that  time  Avere  too  eager  to  believe  the  Tartars  ready 
to  embrace  Christianity  and  assist  them  against  the 
Mohammedans,  not  to  give  credit  rather  too  hastily  to 
AvhateA^^er  favoured  that  opinion.  The  letter,  however, 
and  the  information  given  by  the  Tartars  to  St.  Louis, 
must  have  appeared  surprising.  Was  this  singular 
embassy  really  despatched  by  the  Mongol  commander, 
or  was  it  a daring  enterprise  of  some  bold  adventurers  ? 
Was  the  letter  authentic  ? Could  there  be  any  truth 
in  this  marvellous  story  of  the  conversion  of  the  Grand 
Khan,  his  tributary  kings,  as  well  as  .of  Iltchikadai 
himself  ? 

The  style  of  the  letter,  in  the  first  place,  differs 
widely  from  the  haughty  laconic  manner  affected  by 


REMARKS  ON  THE  LETTER  OF  ILTCHIKADAI.  193 

tlie  Tartars.  Tliere  arc  in  it  formulas  of  respect  and 
. Iminility,  such  as  at  that  period  the  most  powerful 
monarch  upon  earth  would  hardly  have  obtained  from 
the  pettiest  of  the  Tartar  chiefs.  It  is  to  be  observed, 
also,  that  while  it  contains  little  or  nothing  of  what 
could  be  interesting  to  Mongols,  it  insists  upon  matters 
of  which  they  had  scarcely  any  cognizance,  such  as  the 
ditferences  of  Christian  sects,  — Latins,  Greeks,  Arme- 
nians, Nestorians,  and  Jacobites. 

The  request  to  the  King  of  France,  that  he  will 
make  no  ditference  betAveen  Homan  Catholic  and 
Oriental  schismatics,  looks  very  much  more,  as  if  it 
came  from  the  schismatics  themselves  than  from  a 
general,  who,  even  supposing  him  to  be  converted, 
could  knoAv  nothiim  of  the  dissensions  that  rent  the 

O 

Church,  or  could  take  no  interest  in  them  if  he  did. 

The  accuracy,  nevertheless,  of  some  facts  alluded  to 
in  this  missive  must  be  acknoAAdedged  — of  those,  for 
example,  of  the  privileges  granted  to  the  Christians 
by  the  Mongols  ; and  the  purpose  of  the  embassy,  as 
explained  viva  voce  by  the  messenger,  is  not  in  itself 
improbable,  as  it  agrees  perfectly  Avell  Avitli  the  poli- 
tical system  that  the  Mongols  had  necessarily  to  main- 
tain in  their  relations  Avith  the  Franks  and  ]\lussulmans. 
Their  design  was  to  attack  the  Caliph,  and  they  begged 
the  king  to  march  upon  Egypt,  in  order  to  prevent 
the  Egyptians  from  coming  to  the  aid  of  the  enemy 
with  AAdiom  they  were  engaged.  Such  a diversion 
Avould  be  in  perfect  accordance  Avith  their  vicAvs  and 
interests.  It  is  also  to  be  borne  in  mind  that  the 
chief  of  the  embassy  was  a knoAvn  man  ; Andre  de 
Longumel  had  himself  seen  him  with  the  Tartar  ge- 
neral, and  it  does  not  appear  very  probable  that  this 

VOL.  I.  o 


194  CHRISTIANITY  IN  CHINA,  ETC. 

man,  who  had  a certain  position  to  maintain,  would 
have  had  the  effrontery  to  come  without  any  mission, 
and  attempt  to  impose  upon  the  King  of  France  thus 
grossly.  If  the  fraud  should  be  discovered,  as  sooner 
or  later  it  must  be,  he  could  no  longer  hope  to  find  an 
asylum  either  among  the  Franks  whom  he  had  insulted, 
or  among  the  Mongols,  of  whose  name  he  had  made  so 
unwarrantable  a use. 

All  these  contradictions  may,  however,  be  reconciled 
by  a very  simple  supposition  — namely,  that  David 
and  his  companions  were  in  fact  sent  by  Iltchikadai 
to  concert  measures  with  the  Franks  against  the  Mus- 
sulmans; but  that  they  had  not  been  furnished  with 
written  credentials,  or  only  with  one  6f  those  pompous 
decrees  which  the  lieutenants  of  tlie  Grand  Khan  were 
in  the  habit  of  sending  to  the  princes  with  whom  they 
had  to  communicate.  As  a paper  of  this  sort,  if  tliey 
had  it,  would  not  appear  very  likely  to  effect  its  pur- 
pose, the  envoys  might  have  forged  another,  into  which 
they  could  easily  slip  such  expressions  as  would  please 
the  Christians,  and  dispose  them  to  favour  the  Tartars. 

They  Avould  not  dare,  however,  to  put  into  writing 
the  account  of  the  conversion  of  the  Grand  Khan,  and 
therefore  they  contented  themselves  Avith  relating  that 
verbally.  Assuming  that  this  might  be  the  explanation 
of  the  affair,  Ave  shall  see  in  it  the  first  example  of  the 
method  aftenvards  pursued  in  all  negotiations  Avith 
Tartar  princes. 

The  letters  furnished  to  ambassadors,  not  seeming  to 
them  likely  to  secure  the  good  Avill  of  those  to  Avhom 
they  Avere  addressed,  they  falsilied  them,  added  to  them, 
and,  in  short,  interpreted  them  altogether  in  their  oavu 
fashion.  For  this  reason  the  translations  of  these 


LETTER  OF  THE  CONSTABLE  OF  ARAIENIA. 


105 


letters  difFer  widely  from  the  originals,  and  often  con- 
tain only  the  substance  of  them  amplified,  embellished 
and  decorated  in  all  sorts  of  ways  that  might  seem 
likely  to  please  the  European  princes. 

AVhilst  St.  Louis  was  at  Cyprus  with  the  Tartar 
envoys,  a letter  addressed  by  the  Constable  of  Ar- 
menia, who  had  been  making  a journey  in  Tartary  to 
the  King  of  Cyprus,  was  communicated  to  him.  This 
letter  contains  some  curious  details,  and  on  the  Avholc 
agrees  tolerably  Avell  Avith  that  of  lltchikadai.  We 
copy  it  from  Bergeron  : — 

“ To  the  Excellent  and  Puissatit  Prince  Henry  of  Lusiynan,  by  the 
Grace  of  God,  King  of  Cyprus,  to  the  Quceii  his  Sister,  and  to  her 
noble  Brother  Yves  de  Ibelin,  the  Constable  of  Armenia  sends 
health  and  greeting. 

“ You  must  know,  that  having  undertaken  this  journey  for  the 
honour  of  God,  and  the  good  of  Christianity,  it  has  pleased  Jesus 
Christ  to  bring  me  to  the  town  of  Samareand.  Having  visited 
several  countries,  and  left  the  Indies  behind  us,  we  traversed  the 
countries  of  Shadah,  in  which  we  employed  about  two  months  of 
travel. 

“ I noticed  several  cities  destroyed  by  the  Tartars,  the  grandeur 
and  riches  of  which  must  have  been  inestimable.  I saw  many  re- 
markable mountains  composed  of  the  bones  of  those  whom  the  Tartars 
had  put  to  death ; and  it  seemed  to  us,  that  if  God  had  not  willed  it 
thus,  and  that  the  Tartars  who  have  thus  destroyed  the  pagans  had 
not  come,  all  these  nations  might  have  conquered  and  overrun  all 
those  that  are  beyond  the  sea. 

“ As  for  the  Tartars,  you  know  that  they  are  in  such  numbers 
that  they  cannot  be  counted.  They  are  very  good  archers,  of 
terrible  appearance,  and  various  kinds  of  faces.  It  would  be  very 
difficult  to  describe  to  you  in  detail  their  manners  and  modes  of  life. 
For  eight  months  we  did  nothing  else,  night  and  day,  but  march ; 
and  yet  we  were  given  to  understand  that  with  all  that,  we  did  not 
get  more  than  half  way  to  the  country  where  the  T artar  emperor 
resides.  We  made  out  for  certain  that  Couyouk,  father  of  the  Khan 

o 2 


196 


CHRISTIANITY  IN  CHINA,  ETC. 


at  present  reigning,  has  been  dead  tliese  five  years.  But  the  lords 
and  barons  of  Tartary  are  scattered  so  widely  apart,  that  during 
these  five  years  they  have  not  been  able  to  assemble  to  crown  their 
emperor  ; for  some  were  in  the  Indies,  some  in  China  and  other 
countries. 

“ We  found  a great  number  of  Christians  scattered  about  the  East, 
and  many  ancient  churches,  lofty  and  well  built,  which  the  Tartars 
had  destroyed,  though  the  Christians  went  to  the  Khan,  who  received 
them  with  great  honour,  set  them  at  liberty,  and  forbid,  under  the 
severest  penalties,  that  any  one  should  otFend  them  by  word  or  deed. 
And  since  for  our  sins  it  happened  tliat  there  wms  no  one  who  could 
preach  the  faith  of  Jesus  Christ,  he  has  been  pleased  to  make  himself 
manifest  here  by  many  miracles,  so  that  now  all  these  people  believe 
in  him. 

“ But  in  the  country  of  the  Indies,  where  the  blessed  apostle  St. 
Thomas  preached,  and  made  converts,  there  is  still  a Christian  king, 
who  was  much  oppressed  by  the  Saracen  kings,  his  neighbours,  w'ho 
were  continually  making  war  upon  him,  until  w'hen  the  Tartars  came 
into  these  countries  and  he  put  himself  under  their  command,  and 
joining  his  arms  to  theirs,  did  attack,  and  so  entirely  defeat  the 
Saracens  his  enemies,  that  he  conquered  a great  part  of  India ; and 
at  the  present  day  this  country  is  full  of  IMahometan  slaves,  for  I 
have  myself  seen  more  than  five  thousand  of  them  whom  this  king 
had  taken  and  sold  by  public  auction. 

“ You  must  know  also  that  his  Holiness  has  sent  ambassadors  to 
the  Grand  Khan,  to  know  wdiether  he  w^as  a Christian  or  not,  and 
why  he  sent  out  his  armies  for  the  ruin  and  destruction  of  the  world; 
but  the  Khan  made  answer,  that  God  had  commanded  his  ancestors 
and  him  to  do  so,  — to  send  out  his  men  of  war  to  exterminate  all 
wicked  and  perverse  nations ; and  as  to  the  question  whether  he  was 
a Christian  or  not,  he  answered  that  God  knew,  and  that  if  the  Pope 
wished  to  know,  he  must  come  and  see.” 

Such  is  the  narrative  of  the  Constable  of  Armenia, 
and  it  agrees  very  Avell  witli  the  letter  of  Iltchikadai 
as  to  what  concerns  the  good  disposition,  of  the  Grand 
Khan  towards  the  Christians.  Between  the  Emperor 
of  the  Tartars  and  the  French  king  there  Avas  certainly 
in  so  far  a community  of  interest,  that  they  Avere  both 


ST.  Louis’s  reply  to  iltciiikadai. 


197 


opposed  to  the  ^lussulmans ; and  there  appeared, 
therefore,  some  ground  for  tlie  expectation  that  the 
expedition  of  St.  Louis  -would  be  undertaken  in  con- 
cert with  tlie  Tartars.  What  ini^ht  have  been  tlie 
consequences  of  such  an  alliance,  it  would  be  difficult 
to  calculate.  Possibly  the  Mussulman  power  might 
have  been  entirely  broken  and  destroyed  ; but  it  is 
also  within  the  limits  of  possibility  that  Europe  would 
have  fallen  entirely  under  the  yoke  of  the  Tartars, 
and  God  knows  what  aspect  Europe  might  now  pre- 
sent if  the  iMongol  characteristics  had  been  added  to 
so  many  other  elements  of  barbarism. 

St.  Louis  hastened  to  reply  to  the  communication, 
real  or  supposed,  of  the  Tartar  prince  Iltciiikadai,  by 
sending  olf  an  embassy  composed  of  three  Dominicans, 
Andre  de  Longumel,  Jean  de  Carcassonne,  and  Wil- 
liam. The  first,  a Frenchman  by  birth,  was  acquainted, 
says  Joinville,  with  the  Saracen  language,  had  pre- 
viously accompanied  Brother  Anselm  to  the  camp  of 
Baidjou.  Two  secular  clerks  and  two  of  the  king’s 
officers  were  added  to  the  party,  one  of  Avhom  J.  Co- 
lumna,  in  his  “ Sea  of  Histories,”  states  himself  to 
have  known  in  his  extreme  old  age.  He  was  then 
sub-chanter  in  the  church  of  Chartres,  and  was  named 
Bobert.* 

David  had  hinted  to  King  Louis  that  the  most  ac- 
ceptable gift  to  the  Mongol  emperor  would  be  a chapel 
in  the  form  of  a tent,  and  the  king  sent  him  one  ; 
“ very  rich  and  well  made,  of  fine  scarlet,  and  embroi- 
dered in  needlework  with  all  the  articles  of  our  faith ; 
the  Annunciation  of  the  angel  Gabriel,  the  Nativity, 


* “Mare  historiarum  mon.  Lat.,”  fol.  412. 


198  CHRISTIANITY  IN  CHINA,  ETC. 

the  Baptism,  the  Passion,  the  Ascension,  and  the  coming 
of  the  Holy  Spirit.  He  also  sent  books,  chalices,  or- 
naments, and  all  things  needful  for  the  celebration  of 
the  Mass,  and  he  did  so  to  try  Avliether  he  could  not 
attract  the  King  of  Tartary  and  his  people  to  our 
faith  and  creed.”  * 

King  Louis  even  bestowed  on  the  Mongol  sovereign, 
and  his  general  Iltchikadai,  a much-valued  relic, 
namely,  a piece  of  the  wood  of  the  true  cross. 

The  letters  he  addressed  to  them  are  said  by  some 
to  have  invited  the  Khan,  hitherto  a pagan,  to  follow 
the  example  of  his  mother  and  his  grandfather,  and 
embrace  the  true  faith.  Others,  who  assume  that  the 
Khan’s  conversion  had  already  been  effected,  say  that 
they  merely  exhorted  him  and  Iltchikadai  to  fulfil  the 
duties  owed  to  him,  who  by  his  grace  had  called  them 
to  the  knowledge  of  his  holy  name,  and  to  persevere 
in  them  Avith  fervour.  The  Pope’s  legate  also  Avrote  to 
the  Grand  Khan,  his  mother  and  his  commander  in 
Persia,  to  announce  to  them  that  the  Holy  Roman 
Church  had  heard  Avith  joy  of  their  conversion,  and 
receiving  them  into  the  number  of  her  dear  children, 
exhorted  them  to  preserve  inAuolate  the  orthodox  faith, 
to  acknoAvdedo^e  the  Church  of  Rome  as  the  mother  of 
all  churches,  and  its  head  as  the  Vicar  of  Jesus  Christ, 
Avhom  all  Avho  profess  the  Christian  faith  are  bound  to 
obey. 

ProA'ided  Avith  these  documents,  Avhich  AA'ere  certainly 
likely  to  astonish  not  a little  the  court  of  Kara-Koroum, 
the  monks  set  off  from  C}q)rus,  accompanied  by  the 
Tartar  envoys,  on  the  27th  of  January,  1248. 


Joinville,  “ Hist,  de  St.  Louis,”  u.  25. 


DEPARTURE  OF  THE  EMBASSY  OF  ST.  LOUIS.  199 

The  embassy  traversed  Persia  on  their  Avay  to  the 
camp  of  lltcliikadai,  and  thence  proceeded  to  the 
i\Iongol  court,  which  they  reached  towards  tlie  end  of 
that  year,  or  tlie  beginning  of  tlie  next.  “ The  mes- 
sengers,” says  Joinville,  “ put  to  sea,  and  disembarked 
at  the  port  of  Antioch ; and  to  travel  from  there,  to  tlie 
place  wliere  the  great  King  of  Tartary  was,  took  them  a 
3’ear.  They  went  ten  leagues  a day,  and  they  found 
all  the  lands  that  they  traversed  subject  to  the  Tartars ; 
and  in  the  countries  they  passed  they  found,  in  many 
places,  heaps  of  ruins  that  had  been  towns  or  cities,  as 
well  as  piles  of  dead  men’s  bones.”  * 

AVhen  the  envoys  of  St.  Louis  arrived  at  the  imperial 
court,  Couyouk  was  dead,  but  had  not  yet  been  replaced 
by  a successor;  and  it  was  the  Queen  Regent  Ogoul 
who  received  them.  This  princess  and  her  son,  having 
seen  the  king’s  presents,  received  the  monks  with  dis- 
tinction, but  interpreted  their  coming  into  an  acknow- 
ledgment on  the  part  of  the  King  of  France  that  he 
was  tributary  to  the  Tartars.  The  presents  were, 
therefore,  accepted  as  tokens  of  submission  to  the 
authority  which  the  Kha-kan  arrogated  to  himself  over 
all  the  sovereigns  of  the  earth.  According  to  Joinville, 
the  Khan  also  afterwards  showed  the  tent  to  other 
princes  whom  he  wished  to  subjugate,  saying  that  the 
King  of  France  had  acknowledged  allegiance  to  him, 
and  had  sent  him  that  in  pledge  of  his  fidelity ; and 
that  several  princes  were  really  by  that  means  induced 
to  submit. 

In  return  for  the  gifts  she  had  received,  the  Regent 
Ogoul  presented  to  the  envoys  various  articles,  amongst 


* “ Hist,  de  St.  Louis,”  p.  90. 


200 


CHRISTIANITY  IN  CHINA,  ETC. 


which  was,  according  to  Chinese  custom,  a piece  of  silk 
stuff.  She  afterwards  dismissed  them  with  honour,  hut 
without  their  having  obtained  any  positive  answer  as  to 
the  principal  object  of  their  journey,  namely,  the  con- 
version  of  the  Mongol  princes.  They  were  even  charged 
with  a letter  to  King  Louis,  in  which  tlie  Khan  * de- 
manded that  he  should  send  an  annual  tribute  in  gold 
and  silver,  and  threatening,  in  case  of  refusal,  that  he 
should  be  put  to  the  sword,  as  he,  the  Khan,  had  done 
many  other  kings,  and  destroyed  them  and  their  people. 
Here  is  the  letter  as  reported  by  Joinville : — 

“ A good  thing  is  peace;  for  in  a land  of  peace  those 
who  go  on  four  feet  peaceably  eat  the  grass,  and  those 
who  go  on  two  cultivate  the  ground,  whence  they 
peaceably  obtain  the  fruits ; and  thus  we  say  to  you  to 
warn  you,  for  you  cannot  have  peace  if  you  do  not  get 
it  from  us ; and  as  for  such  and  such  kings  (naming 
many),  we  have  put  them  all  to  the  sword.  Therefore 
we  command  you  to  send  us  so  much  of  your  gold  and 
silver  every  year,  and  then  you  may  keep  us  as  friends ; 
and  if  you  do  not  do  so,  we  will  destroy  you  and  your 
people,  as  we  have  done  those  whom  we  have  named.” 
This  menacing  letter  is  quite  in  the  customary  style 
of  the  horde  of  Kara-Koroum,  and  quite  in  accordance 
with  that  still  maintained  by  the  Chinese.  St.  Louis 
sends  an  ambassador, — therefore  he  acknowledges  him- 
self tributary  ; his  presents  are  a token  of  his  submis- 
sion to  the  Tartars.  Tins  has  always  been  the  mode  of 
reasoning  adopted  at  the  court  of  tlie  Son  of  Heaven; 
and  the  Mongols  certainly  employed  no  other. 

* Probably  a prince  associated  temporarily  with  Ogoul  in  the 
regeney. 


ILL-SUCCESS  AND  RETURN  OF  THE  EMBASSY.  201 


It  may  easily  be  imagined  that  King  Louis  little  ex- 
pected such  a result  from  his  embassy,  “ and  much 
repented  of  having  sent  it.”  * 

The  ambassadors  returned  in  two  years  from  the  time 
of  their  departure,  and  found  the  king  in  the  town  ot 
Acre.  Their  narratives  and  descriptions  must  doubtless 
have  keenly  excited  the  curiosity  of  the  Crusaders,  who 
were  themselves  exposed  to  so  many  similar  adventures. 
Among  other  marvellous  things,  they  related  to  King 
Louis  a story  of  a prince  of  a Mongol  tribe,  whom 
they  had  seen  in  Tartary,  who  had  been  converted  to 
Christianity  by  a miracle.  The  story,  which  is  reported 
by  Mosheim  f , though  only  as  a sill}'  fable,  is  that  the 
prince  in  question,  being  ill  of  violent  fever,  was  one 
night  seized  with  a fit  of  delirium,  and  escaping  from 
his  tent,  while  all  around  him  were  buried  in  deep 
sleep,  wandered  away  into  the  desert,  and  remained  wan- 
dering for  three  days.  On  the  fourth  night  his  delirium 
left  him,  and  he  was  very  much  frightened  to  find  him- 
self in  darkness  in  an  unknown  place,  ahd  knew  not 
what  to  do,  or  which  way  to  turn.  Suddenly,  however, 
the  darkness  was  dispersed,  and  he  saw  on  the  summit 
of  a mountain  a resplendent  light.  He  advanced  to- 
wards it,  crawling  up  the  mountain  on  his  hands  and 
knees,  and  there  perceived  an  innumerable  multitude  of 
men,  remarkable  for  the  beauty  of  their  faces,  and  the 
magnificence  of  their  attire.  In  the  centre,  on  an  ele- 
vated spot,  was  a golden  throne,  on  which  was  seated  a 
celestial  king,  distinguished  above  all  the  rest  by  the 
still  greater  beauty  of  his  face,  and  the  superior  splen- 

* Joinville,  “ Hist,  de  St.  Louis,”  p.  102. 

t Lepidum  hie  adjiciam  fabulam.  “ Hist.  Tart.  Eccl.,”  p.  52. 


202  CHEISTIANITY  IN  CHINA,  ETC. 

dour  of  his  robes ; and  having  seated  at  his  right  hand 
a queen  of  the  same  indescribable  loveliness  and  glory. 
The  celestial  king  exhorted  the  Tartar  to  embrace  the 
Christian  faith ; and  accordingly,  as  soon  as  he  had 
made  his  Avay  back  to  his  people,  and  related  what  he 
had  seen,  he  did  so.  Both  Raynald*  and  Joinville  repeat 
this  story,  and  it  certainly  agrees  very  well  with  the 
statement  made  by  the  Constable  of  Armenia  to  Henry 
de  Lusignan,  King  of  Cyprus  — that  Jesus  Christ  mani- 
fested himself  in  Tartary  by  many  miracles.  Mosheimf 
appends  to  it  the  following  remark : — “ Every  reasonable 
person  must  see  that  this  ridiculous  adventure  was 
invented  by  the  monks,  King  Louis’s  ambassadors. 
This  is  evident  from  their  representing  the  Virgin 
Mary  as  the  Queen  of  Heaven, — Avhich  certainly  Jesus 
Christ  never  declared  her  to  be.  They  would  have 
been  wiser  to  place  her  simply  among  the  saints,  if 
they  Avished  to  gain  credit  for  tlieir  story.” 

Mosheim  is  a Protestant  Avriter,  but  that  is  no  reason 
for  agreeing  in  his  absolute  rejection  of  this  miracle, 
merely  on  the  ground  that  Jesus  Christ  did  not  declare 
the  Holy  Virgin  Queen  of  Heaven.  The  AAmrthy  monks 
related  in  all  simplicity  Avhat  they  heard  ; and  they 
could  not  AA^ell  foresee,  at  the  beginning  of  the  thirteenth 
century,  that  three  hundred  years  afterAvards  Luther 
Avould  aim  to  reform  the  Churcli,  and  protest  against 
the  Catholic  faith.  The  simple  narratiA^e  of  the  ambas- 
sadors of  St.  Louis  may  appear,  to  some,  less  ridiculous 
than  the  refutation  of  ]\Iosheim,  — an  erudite  historian, 
hoAvever,  though  over-sharp  in  his  strictures  upon 
Catholics. 

* Oilor  Itaynalil,  “ Amialcs,”  vol.  13.  No.  39.  p.  588. 

f Moslieiin,  p.  53. 


203 


CHAP.  VI. 

STATE  OF  CnRISTI.VNITT  AMONG  THE  MONGOLS. — RUBKUK,  THE  NEAV 
AMBASSADOR  OF  ST.  LOUIS  TO  TARTART. — MANNERS  OF  THE  TARTARS. 

HARDSHU’S  and  MISERIES  OF  THE  ROUTE.  — CAMl’  OF  8ARTAK. 

THE  MONKS  -AT  THE  COURT  OF  BATOU.  — THEY  FROCEED  TO  THE 
IMPERIAL  COURT  OF  MANGOU-KHAN. — INCIDENTS  OF  THE  JOURNEY. 

the  grand  khan  gives  audience  to  THE  ENVOYS  OF  ST.  LOUIS. 

SINGULAR  MIXTURE  OF  RELIGIONS  AMONG  THE  TARTARS.  — ASPECT 

OF  KARA-KOROUM. SOLEMN  DLSCUSSION  AMONG  THE  MISSIONARIES. 

THE  BUDDHISTS  AND  THE  MUSSULMANS. THE  FRENCH  MISSION- 
ARIES QUIT  THE  COURT  OF  THE  EMPEROR  OF  TARTARY.  — LETTER  OF 
M.ANGOU-KIIAN  TO.  ST.  LOUIS. RETURN  OF  RUBRUK  TO  FRANCE. 

Tue  ambassadors  sent  by  King  Louis  to  Tartary  had 
found  there  a great  number  of  Christians,  though  un- 
fortunately in  a state  of  profound  ignorance,  ahd  some- 
what loose  in  their  morals. 

They  were  mostly  Xestorians,  though  without  know- 
ing it,  and  showed  no  spirit  of  exclusiveness,  offering 
their  communion  freely  to  the  Catholics,  acknowledging 
without  hesitation  that  the  Churcli  of  Rome  was  the 
mother  of  all  other  churches,  and  even  saying  that  they 
ought  to  have  received  their  patriarch  from  the  Pope,  if 
the  road  to  Rome  had  been  open.  The  Tartars  and  the 
Khan  himself  were  full  of  respect  for  the  name  of  Jesus 
Christ,  and  willingly  did  homage  to  the  Cross.  Mangou, 
who  had  now  succeeded  Couyouk  on  the  imperial 
throne,  showed  great  favour  to  the  Christians,  and, 
indeed,  was  generally  supposed  to  be  a Christian  him- 
self. Hayton,  of  Armenia,  affirms  it  in  the  most 


204 


CHKISTIANITY  IN  CHINA,  ETC. 

positive  manner ; but  we  shall  have  occasion  bye  and 
bye  to  discuss  this  question ; and  it  is  at  least  certain 
that  the  Mangou’s  mother,  a person  greatly  respected 
among  the  Tartars,  was  of  that  faith,  and  also  the 
emperor’s  secretary,  who  possessed  great  influence  at 
court,  and  who  had  obtained  an  exemption  from  any 
kind  of  tax  for  those  who  undertook  to  lead  a religious 
life. 

It  may  be  supposed,  therefore,  that  these  people 
Avould  not  have  been  unlikely  to  receive  the  faith,  if  it 
had  been  preached  to  them ; but  they  had  few  bishops 
among  them,  and  in  some  localities  none  Avere  ever  seen. 
The  Nestorian  bishops  also  were  incapable  of  converting 
these  people  to  true  Christianity,  and  they  bestowed 
no  pains  on  the  formation  of  a native  clergy,  even 
sometimes  conferring  the  sacerdotal  character  on  boys 
under  age. 

These  details  were  well  knoAvn  in  the  West ; and 
St.  Louis,  who  ardently  desired  the  advancement  of 
the  Christian  faith,  thought  it  would  be  very  desirable 
to  raise  to  the  episcopal  dignity  the  monks  of  the  order 
of  St.  Dominic  and  St.  Francis,  Avho  Avere  destined  to 
preach  the  gospel  in  Tartary.  lie  Avrote  on  the  sub- 
ject to  the  pope,  and  on  the  20th  of  February,  12.33, 
the  sovereign  pontiff  sent  to  the  Bishop  of  Tusculum, 
his  legate  at  the  French  court,  to  do  Avhat  he  should 
think  desirable  for  the  good  of  the  country,  Avith  AA’hich 
he  Avas  better  acquainted  than  most  others.* 

Amongst  the  Tai’tars  avIio  had  embraced  Christianity, 
much  Avas  said  of  a Prince  Sartak,  the  son  of  Baton,  and 
who  held  his  court  someAvdiere  betAvecn  the  Tanais  and 

* Odor  Kaynald,  iiJ  aim.  1253.  No.  49.  p.  635. 


CONVERSION  OF  PRINCE  SARTAK. 


205 


the  Volga.  A person  named  Jolin,  who  called  himself 
a priest  and  the  chaplain  of  Sartak,  came  one  day  to 
Home,  to  Pope  Innocent  and  assured  him  that 
that  Mongol  chief  had  renounced  idolatry  and  received 
holy  baptism. 

He  did  not  bring  any  letters,  but  he  accounted  for 
this  by  stating  that  he  had  been  arrested  by  Conrad  in 
Sicily,  and  kept  in  prison,  where  he  had  lost  his  cre- 
dentials, and  all  that  he  possessed,  but  had  recovered 
his  liberty  on  the  death  of  Conrad.  The  Pope  gave 
credit  to  his  narrative,  and  wrote  to  Sartak,  to  congra- 
tulate him  on  his  conversion,  to  exhort  him  to  i)roclaim 
boldly  the  faith  which  he  had  embraced,  and  to  beg 
him  to  allow  his  subjects  to  listen  to  those  who  came 
to  preach  the  gospel  to  them. 

The  rumour  of  the  conversion  of  Sartak  spread  into 
Palestine  in  1252,  and  rejoiced  greatly  all  the  Chris- 
tians, and  more  especially  King  Louis.  Notwithstand- 
ing the  affront  offered  to  him  by  the  Eegent  Ogoul,  in 
her  false  interpretation  of  his  former  proceeding,  he 
resolved  to  hazard  a new  attempt,  and  write  to  Sartak 
letters  of  peace  and  amity,  to  instruct  him  in  the 
articles  of  the  faith,  to  give  him  counsel  on  affairs 
relating  to  Christianity,  and  to  beg  him  to  be  the 
friend  of  Christians,  and  the  enemy  of  their  enemies, 
and  in  all  things  to  do  honour  to  the  Holy  Cross.  It 
is  beautiful  to  see  this  great  monarch,  not  content  with 
perilling  his  own  life  and  that  of  his  subjects,  for  the 
deliverance  of  the  Holy  Land,  also  taking  the  initiative 
in  these  distant  missions  for  the  propagation  of  the 
faith. 

This  new  mission  to  Tartary  was  committed  to  the 


206 


CHRISTIANITY  IN  CHINA,  ETC. 

charge  of  two  Franciscan  monks,  William  of  Ruhruk*^ 
sometimes  known  as  Rubruquis,  and  Bartholomew  of  Cre- 
mona; and  in  order  to  protect  the  dignity  of  King  Louis, 
they  did  not  profess  to  have  received  their  orders  from 
any  one  but  their  own  superiors.  They  went  in  the  first 
place  from  Acre  to  Constantinople,  which  was  then  in 
the  hands  of  the  Franks;  and  Rubruk,  preaching  at  St. 
Sophia,  declared,  as  it  had  been  agreed  he  should  do, 
that  he  was  going  to  Tartary  to  preach  the  gospel  to 
the  infidels,  according  to  the  rules  of  the  ]\Iinorite 
Friars;  and  such  was  the  aspect  that  he  endeavoured  to 
give  to  his  mission  throughout  his  whole  journey. 

The  ambassadors  embarked  on  the  7th  of  May,  1253, 
in  a vessel  that  took  them  to  Soldaya,  and  there  found 
that  some  Constantinople  merchants  who  had  preceded 
them  had,  notwithstanding  what  Rubruk  had  said  at 
St.  Sophia,  announced  them  in  the  quality  of  ambassa- 
dors. The  Franciscan  diplomatist  endeavoured,  how- 
ever, to  persuade  the  inhabitants  of  the  place  that  he  had 
no  claim  to  the  dignity. 

At  Soldaya,  Rubruk  completed  the  organisation 
of  his  caravan  for  the  long  and  perilous  journey  he  was 
about  to  undertake.  He  procured  eight  covered  carts, 
two  of  which  were  to  serve  for  beds,  and  five  saddle- 
horses,  for  the  little  party  composed  of  the  two  monks, 
an  interpreter,  a guide,  and  a servant. 

“ In  the  third  day  after  leaving  Soldaya,”  says  Rubruk 
in  the  account  he  gave  to  St.  Louis  after  his  return,  “ we 
met  with  the  Tartars,  and  when  I had  seen  them,  and 
observed  their  manners,  it  seemed  to  me  as  if  I were  en- 


* He  was  born  in  Brabant,  about  1220. 


UU13UUK,  THE  NEW  TAllTAU  AMBASSADOR.  207 

tcrlng  a new  world  ; and  before  pursuing  my  journey,  I 
Avill  endeavour  to  describe  to  your  Majesty,  as  well  as  I 
can,  something  of  the  fashions  and  manners  of  life  of 
those  people.” 

It  may  be  interesting  to  compare  the  picture  drawn 
by  the  Franciscan  monks  of  the  Tartars  of  the  thirteenth 
century,  with  that  which  modern  missionaries  have  en- 
deavoured to  trace,  after  traversing  the  steppes  of  Mon- 
golia, and  we  will,  therefore,  follow  the  ambassador  of 
St.  Louis  through  some  of  his  details.* 

“ The  Tartars,”  says  Rubruk,  “ have  no  permanent 
abodes,  and  never  know  where  they  may  be  the  next 
day ; though  every  chief  of  a horde  knows  the  bounds 
of  his  pasture  grounds,  and  whereabouts  he  ought  to  be, 
according  to  the  season  of  the  year.  When  winter  comes 
they  descend  towards  the  south,  and  in  summer  go  up 
again  to  the  cold  regions  of  the  north.  The  houses 
they  inhabit  are  placed  upon  wheels,  and  constructed 
of  a kind  of  wooden  latticework,  with  an  opening  at  the 
top  that  serves  for  a chimney.  This  wooden  frame  is 
generally  covered  with  white  felt,  plastered  with  lime  or 
powdered  bones  ; but  sometimes  these  houses  are  black. 
Before  the  entrance  there  is  suspended  a piece  of  felt, 
enriched  with  paintings,  representing  flowers,  trees, 
birds,  and  fantastic  animals. 

“ These  dwellings  are  sometimes  thirty  feet  long,  and 
Rubruk  counted  as  many  as  twenty-two  oxen  harnessed 
to  one  of  them.  These  great  cabins  are,  however,  only 
for  chiefs ; common  people  have  much  smaller  ones,  and 
of  a conical  shape,  but  also  placed  on  four  wheels ; and 
when  the  tribe  is  on  a march,  the  carts  drawn  by  a 


* “ Relation  des  Voyages  en  Turtarie.”  Bergeron. 


208  CHRISTIANITY  IN  CHINA,  ETC. 

single  ox  or  camel  are  attached  one  to  another,  so  that 
a single  person  is  able  to  guide  a long  caravan  of 
them. 

“ When  the  Tartars  stop  to  encamp  in  any  place,  they 
always  turn  the  doors  of  their  dwellings  towards  the 
south ; the  master’s  bed  is  placed  to  the  north,  and  the 
women  occupy  the  eastern  part ; and  a man  entering  the 
tent,  must  take  care  never  to  hang  up  his  bow  and  quiver 
on  the  women’s  side.  Above  the  place  of  the  head  of 
the  family,  there  is  always  a small  image,  a kind  of  doll 
made  of  felt,  and  called  “ the  brother  of  the  lord  of  the 
house,”  and  another  on  the  other  side,  denominated  in 
like  manner  “ the  brother  of  the  mistress.”  A little 
above,  and  between  these  two  dolls,  there  is  a third,  a 
very  small  and  meagre  one,  which  is  considered  the 
guardian  of  the  house  in  general.  There  is  besides,  on 
the  women’s  side,  a figure  of  a cow,  because  it  is  their 
business  to  milk  cows ; and  on  the  men’s  another  image 
representing  a mare,  as  the  milking  the  mares  falls  to 
the  men’s  share. 

“ On  festival  days,  when  the  Tartars  assemble  to 
drink  humys^  they  begin  by  sprinkling  the  image  over  the 
head  of  the  master,  and  then  all  the  others  successively. 
A boy  afterwards  goes  out  of  the  tent  with  a cupfull, 
and  pours  out  a portion  three  times  towards  the 
south,  accompanying  each  libation  with  a genuflexion. 

“ This  rite  is  to  do  honour  to  fire ; he  then  repeats 
the  ceremony  towards  the  east,  the  west,  and  the  north, 
in  honour  of  the  air,  the  water,  and  the  deceased 
ancestors. 

“ Before  drinking,  the  master  of  the  house  dips  his 
finger  in  the  cup,  and  sprinkles  the  ground  witli 


FAVOURITE  BEVERAGE  OF  THE  TARTARS.  209 

some  drops  of  kumys ; or  if  he  happens  to  be  on 
horseback,  he  throws  them  on  his  horse’s  mane. 

“ The  ordinary  drink  of  the  Tartars  is  kumys,  a spirit 
made  of  mare’s  milk.  They  pour  the  milk  into  a large 
leathern  vessel,  and  when  they  have  got  a considerable 
quantity,  beat  it  till  it  begins  to  ferment  like  new  wine. 
When  it  becomes  quite  sour,  they  beat  it  again  violently, 
and  then  draw  off  the  buttery  part.  The  fermented 
whey  makes  a brisk  sort  of  liquor,  with  an  agreeable 
almond  flavour,  very  intoxicating  to  those  not  much 
accustomed  to  it.  The  Tartars  also  make  from  goat’s 
milk  a kind  of  butter,  which  they  boil  and  keep  for 
winter  use  in  goats’  skins,  and  though  they  put  no  salt 
in  it,  it  never  spoils.  After  they  have  taken  off  the 
butter,  they  boil  tlie  curd  again  to  make  cheese,  which 
they  dry  in  the  sun,  and  which  is  as  hard  as  iron  ; these 
cheeses  they  put  into  sacks  for  the  winter  store,  and 
when  the  supply  of  milk  becomes  scanty,  they  put  this 
hard  sour  curd  into  a leathern  vessel,  pour  hot  water 
upon  it,  and  beat  it  till  it  liquefies ; and  with  this  acid 
drink  they  have  to  content  themselves  during  the  time 
of  year  so  severely  felt  by  pastoral  nations.* 

“ The  Tartars  live  chiefly  on  their  flocks,  and  the 
produce  of  the  chase.  When  they  intend  to  go  hunting, 
they  assemble  in  great  numbers  in  the  neighbourhood 
of  the  country  where  they  know  there  is  game,  and 
forming  an  immense  circle,  which  they  gradually  draw 
closer,  they  enclose  the  game  as  in  a net,  and  then  kill  it 
with  arrows. 

“ The  beginning  of  winter  is  the  season  for  the  grand 
imperial  hunts,  which  are  conducted  like  great  military 
expeditions. 

* All  these  customs  still  exist  amongst  the  Tartars. 

VOL.  I.  P 


210  CHRISTIANITY  IN  CHINA,  ETC. 

“Parties  are  first  sent  out  to  discover  whereabouts  the 
game  is  most  abundant,  and  according  to  their  report, 
orders  are  dispatched  to  all  the  tribes  encamped  within 
a circle  of  a month’s  journey,  to  let  a certain  number  of 
their  men  be  employed  in  forming  a circle,  and  chasing 
the  game  towards  an  appointed  spot.  These  troops  are 
organised  into  right,  left,  and  centre  division;  and  during 
the  march  the  officers  make  frequent  reports  to  the 
Khan  of  the  game  that  has  been  found,  and  the  place  to 
which  it  has  been  driven.  The  circle  of  hunters,  at 
first  immense,  is  then  narrowed,  till  they  stand  shoulder 
to  shoulder  round  the  enclosure,  a space  perhaps  of  two 
or  three  leagues,  marked  by  pieces  of  felt  suspended  to 
cords.  The  hunters  are  obliged  to  be  very  careful 
to  keep  their  ranks,  that  the  game  may  not  escape ; and 
the  smallest  negligence  in  this  respect  is  punished  with 
the  bastinado.  The  emperor  comes  first  into  the 
enclosure  with  his  wives,  and  amuses  himself  with 
shooting  an  immense  number  of  animals  of  all  kinds  ; 
Avhen  he  is  tired  of  slaughter,  he  retires  to  some  elevated 
spot  within  the  enclosure,  whence  he  may  witness 
the  performance  of  the  princes  and  generals.  After 
them,  officers  of  a lower  rank  may  enjoy  the  sport,  and 
last  of  all  the  common  men ; and  the  affair  lasts  for 
several  days,  when  the  old  men  jiresent  themselves  to 
the  emperor  as  suppliants  for  whatever  game  may  have 
escaped  the  carnage,  though  some  animals  arc  allowed  to 
escape,  in  order  to  multiply  and  furnish  material  for 
future  hunts. 

“ The  flocks  and  herds  of  the  Tartars  consist  of  sheep, 
goats,  oxen,  camels,  and  especially  horses,  which  furnish 
tlicir  habitual  food,  and  constitute  the  chief  part  of  their 
wealth.  They  eat,  however,  the  llcsh  of  all  animals. 


MIGRATIONS  OF  THE  TARTARS. 


211 


and  preserve  it  for  a long  time  by  cutting  it  into  thin 
slices,  and  drying  it  in  the  air,  or  in  the  smoke  of  their 
fires. 

“ These  people  are  under  the  necessity  of  constant  mi- 
grations, in  order  to  seek  fresh  pastures  for  their  cattle, 
and  as  soon  as  the  grass  has  been  eaten  from  the 
district  where  they  are  encamped,  they  load  their  animals 
with  their  household  goods  and  young  children,  and  go 
to  seek  fresh  fields  and  pastures,  no  matter  in  what 
direction.  In  the  spring  they  proceed  to  the  mountains, 
and  when  the  cold  season  comes  they  return  to  the 
plains.  At  that  time  the  cattle  have  no  food  but  what 
they  can  obtain  by  scratching  away  the  snow  witli  their 
feet,  and  when  a severe  frost  succeeds  a thaw,  so  that 
the  ground  becomes  covered  with  ice,  the  animals  which 
cannot  break  the  ice  perish  of  hunger.  Horses,  which 
are  least  exposed  to  this  danger,  on  account  of  the  great 
strength  of  their  legs,  always  form  a large  proportion 
of  the  Tartar  herds,  and  the  care  of  them  is  the  principal 
branch  of  Tartar  economy. 

“ The  cotton  and  silk  stuffs,  embroidered  in  gold  or 
silver,  which  the  wealthy  Tartars  Avear  in  summer,  come 
from  China  and  Persia ; the  costly  furs  that  they  wrap 
themseh’es  in,  in  Avinter,  chiefly  from  Russia  and  Bul- 
garia. Their  usual  plan  in  the  winter  is  to  Avear  two 
pelisses,  one  with  the  hair  inward,  the  other  with 
it  turned  out ; and  they  are  thus  protected  against  Avind 
and  snoAv.  These  outer  pelisses  are  of  sheep  or  goat’s 
skin  for  the  poor,  and  of  fox  or  wolfs  skin  for  the  rich, 
or  sometimes  the  latter  line  them  with  silk  or  cotton 
wadding,  or  fine  wool. 

“ The  warmest  kind  of  wool  is  kept  for  making  felt, 
of  which  there  is  a great  consumption,  as  it  is  used 


212 


CHEISTIANITY  IN  CHINA,  ETC. 


for  carpets,  for  coverings  for  the  Yourtas  or  huts,  and 
for  cloaks  to  keep  off  the  rain  and  snow. 

“ The  Tartar  dress  is  in  the  form  of  a tunic,  clasped 
always  on  the  right  side,  though  the  Turks  constantly 
fasten  theirs  on  the  left.  The  costume  of  the  women 
does  not  differ  greatly  from  that  of  the  men,  except 
that  they  wear  a very  lofty  head-dress,  of  which  Riibruk 
enters  into  a very  minute  detail,  and  adds,  “ When  you 
see  a company  of  these  women  on  horseback,  you  might 
take  them  for  men  at  arms  with  helmet  and  lance,  espe- 
cially as  they  ride  astride.” 

“ It  is  the  business  of  the  women  to  pitch  the  tents, 
and  the  rolling  habitations  above  described ; to  milk  the 
coAvs,  make  the  butter,  prepare  the  skins,  and  sew  them 
Avith  thread  Avhich  they  make  themselves  from  the  hair 
of  the  camel  or  yak ; and  besides  these  employments, 
to  make  shoes,  boots,  and  garments  of  all  kinds. 

“ They  never  wash  their  clothes,  saying  that  God  is 
angry  if  they  do,  and  sends  thunder  Avhile  they  are 
hanging  up  to  dry.  The  sound  of  thunder  terrifies 
them  so  much,  that  Avhen  they  hear  it  they  hide  them- 
selves under  their  felt  carpets,  and  remain  buried  thus 
till  it  is  over. 

“ The  men  occupy  themselves  in  making  bows  and 
arroAvs,  saddles,  bridles,  bits,  and  spurs.  They  take 
care  of  the  camels,  load  and  unload  them  for  a journey, 
and  in  general  look  after  the  cattle,  and  tan  the  hides. 

“Cleanliness  is  in  no  more  favour  Avitli  tliem  than  AA'ith 
their  ladies,  and  tlieir  mode  of  AA^ashing  their  faces  and 
hands,  is  by  filling  their  mouths  Avith  Avater,  and  squirt- 
ing it  out  over  them.  They  never  clean  any  of  their 
domestic  utensils,  uidess,  indeed,  Avlien  they  are  boiling 
meat ; they  then  sometimes  dip  into  the  pot  the  boAA'la 


PLANO  CARPINl’s  ACCOUNT  OF  THE  TARTARS.  213 

they  eat  from,  Avasli  them  with  the  liquor,  and  then 
pour  it  back  into  the  cauldron.” 

These  details  from  the  narrative  of  Riibruk  are 
I nearly  the  same  that  might  be  given,  at  the  present  day, 
concerning  the  nomadic  people  of  Tartary ; for  these 
formidable  shepherds,  after  having  invaded  and  ravaged 
the  world,  have  resumed,  in  the  midst  of  their  im- 
measurable steppes,  the  wandering  life  of  their  fore- 
fathers. 

The  portraits,  too,  which  the  missionaries  of  the 
middle  ages  have  left  us,  of  the  physical  characteristics 
of  the  Tartars,  may  be  recognised,  feature  for  feature, 
in  the  Mongols  of  the  present  day.  John  de  Plano 
Carpini  has  described  Tartary  as  the  country  of  men  of 
middle  size,  with  broad  flat  faces,  prominent  cheek 
bones,  short  flat  noses,  little  eyes,  placed  obliquely,  and 
separated  by  a great  space,  with  the  beard  scanty  or 
entirely  Avanting:  a portrait  of  such  precision,  says 
M.  d’ Avezac  *,  that  no  modern  naturalist  could  improve 
on  it,  with  respect  to  the  external  characteristics  of  the 
Mongols.  Another  monk  has  left  us  a picture  no  less 
striking,  a little  satirical  perhaps,  but  not  the  Avorse 
likeness  for  that. 

“ After  leaving  Turkey,”  says  the  lively  Friar 
Ricoldf,  “we  entered  Tartary,  Avhere  we  met  Avith 
that  wonderful  and  horrid  people,  the  Tartars,  who 

* “Relation  des  Monghols  on  Tartares,”  p.  524.  The  admir- 
able work  of  M.  d’ Avezac  has  furnished  us  with  many  valuable 
details,  especially  on  the  obscure  question  of  Prester  John.  This 
learned  geographer  has  thoroughly  studied  the  Mongols  of  the  middle 
ages. 

f “ Peregrinacion  de  Frere  Ricold  de  TOrdre  des  Freres  Pes- 
cheurs.”  Feuillet,  36. 


214  CHEISTIANITY  IN  CHINA,  ETC. 

differ  so  much  in  person,  manners,  and  mode  of  life, 
from  all  the  nations  in  the  world.  They  differ  in  per- 
son, for  they  have  great  broad  faces,  and  eyes  so  little 
and  narrow,  that  they  look  only  like  small  slits  in  their 
faces ; they  are  without  beards,  and  many  of  them  look 
exactly  like  upright  old  baboons. 

“ In  manners  they  differ  from  other  nations,  for  they 
have  neither  courtesy,  nor  modesty,  nor  love,  nor  agree- 
ableness. They  seem  to  think  themselves  the  owners 
of  all  cities,  edifices,  and  habitations ; for  wherever  they 
find  them,  they  destroy  them,  and  do  most  harm  to 
those  who  humble  themselves  before  them.  They  de- 
sire that  one  should  pay  them  all  honour,  reverence, 
and  service,  and  even  then  they  do  not  take  it  in  good 
part,  but  say  that  all  is  due  to  them.  They  say  that 
they  are  the  true  lords  of  the  earth,  and  that  God  made 
the  world  expressly  for  them,  in  order  that  they  might 
rule  over  and  enjoy  it ; they  say  that  the  birds  of  the 
air,  and  the  beasts  of  the  field,  only  eat  and  drink  by 
permission  of  their  emperor.  And  once  it  happened 
that  a Frenchman  came  to  the  Khan  of  Tartary,  and 
the  emperor  asked  him  what  offering  he  had  brought 
him ; the  Frenchman  replied,  ‘ Sire,  I have  brought 
you  nothing,  for  I did  not  know  of  your  great  power.’ 
‘ How,’  said  the  emperor,  ‘ did  not  the  very  birds,  as 
they  flew  over  the  country,  tell  you  of  our  power?’ 
The  Frenchman  replied,  ‘Sire,  perhaps  they  did,  but 
as  I do  not  understand  their  language,  I did  not  know 
what  they  said ; ’ and  thus  tlie  emperor  was  appeased.” 

Such  was  the  arrogant  people,  that,  in  the  fifteenth 
century,  seemed  for  a time  to  hold  in  "its  hands  the 
destinies  of  the  world. 

“ When  we  entered,”  says  Rubruk,  “ among  these 


rubruk’s  account  of  the  tartars.  215 

barbarous  nations,  it  seemed  to  me  that  we  had  come 
into  another  world.  The  first  time  we  met  them,  after 
having  kept  us  waiting  a long  time,  while  they  were 
sitting  in  the  shade  of  their  black  waggons,  they  sud- 
denly surrounded  us  on  their  horses. 

“ The  first  thing  they  asked  us  was,  whether  we  had 
ever  been  among  them  before,  and  on  our  answering 
no,  they  impudently  demanded  our  victuals.  AVe  gave 
them  some  of  the  biscuit  and  wine  that  we  had  brought, 
but  when  they  had  emptied  one  bottle,  they  asked  for 
another,  and  said,  laughing,  that  ‘ a man  could  not  get 
into  a house  with  one  foot.’  When  they  inquired 
whence  we  came,  and  where  we  were  going  to,  I replied, 
that  having  heard  say  that  Prince  Sartak  was  a Chris- 
tian, I intended  to  seek  him.  Thereupon  they  asked 
whether  I came  of  my  own  accord,  or  whether  I was 
sent  by  another.  I replied,  that  no  one  had  obliged  me 
to  come,  and  that  I should  never  have  come  if  I had 
not  desired  it ; so  that,  I might  say,  it  was  of  my  own 
accord,  though  with  the  knowledge  and  permission  of 
my  superior ; for  I took  good  care  not  to  say  I was  sent 
by  your  Majesty.  After  that,  they  inquired  what  we 
carried  in  our  carts,  whether  it  was  gold  or  silver,  or 
rich  garments  for  Sartak. 

“ I replied  that  Sartak  would  see  that  himself  when 
we  got  to  him,  and  that  it  was  not  their  business  to 
know.  They  kept  us  waiting  a long  time  before  they 
would  take  us  to  their  chief,  asking  us  perpetually  for 
presents  ; for  biscuits  for  their  little  children,  for  knives, 
gloves,  buckles,  tags,  indeed  for  every  thing  we  had. 
They  admired  all,  and  wanted  all.  I excused  myself 
from  giving,  on  the  ground  that,  having  a very  long 
journey  to  go,  we  could  not  deprive  ourselves  of  necessary 


216 


CHRISTIANITY  IN  CHINA,  ETC. 


things;  but  they  told  me  I was  a liar.  It  is  their 
custom  to  demand  impudently  and  importunately  what- 
ever they  see ; and  when  we  got  free  of  them,  we  seemed 
to  have  escaped  from  real  demons.” 

From  the  time  of  their  leaving  Soldaya  to  their  ar- 
rival at  the  camp  of  Sartak,  a journey  of  two  months, 
the  monks  never  slept  in  a house,  nor  even  under  a tent, 
but  always  in  the  open  air,  or  under  their  waggons. 
They  never  came  to  any  villages,  or  buildings,  but  only 
to  immense  tumuli,  filled  with  human  bones.  They 
stopped  from  time  to  time  at  Tartar  encampments, 
where  the  attempts  at  extortion  were  always  repeated, 
and  presents  demanded  for  the  chief,  so  that  the  little 
store  of  wine  and  biscuit  that  our  poor  ambassadors 
had  laid  in,  decreased  with  distressing  rapidity. 

On  reaching  the  camp  of  Scakatay,  one  of  Sartak’s 
officers,  they  found  the  Tartar  seated  on  a divan,  witli 
his  wife  by  his  side,  and  a guitar  in  his  hand ; “ and  I 
really  thought,”  says  Rubruk,  “ that  his  nose  had  been 
cut  off,  so  flat  was  it,  and  that  part  of  his  face,  as  well 
as  his  eyebrows,  were  rubbed  with  a kind  of  black  oint- 
ment, which  was  very  frightful  to  look  on.”  * 

The  Tartars  were  as  curious  about  news  as  they  were 
eager  for  presents,  and  Scakatay  never  left  otf  teasing 
Rubruk  to  know  what  was  in  the  letters  that  he  was 
taking  to  Sartak ; but  tlie  prudent  diplomatist  would 
only  reply  that  the  letters  were  sealed  up,  but  that, 
doubtless,  they  contained  only  kind  and  amiable  words. 
The  Mongol  then  desired  to  know  wliat  they  meant  to 
say  to  Sartak  wlien  they  should  meet  him,  and  on  their 
replying  that  they  had  only  to  speak  to  him  concerning 


• Bergeron,  p.  43. 


ZEAL  OF  THE  ENVOYS  OF  ST.  LOUIS. 


217 


the  Christian  religion,  he  said  he  should  like  to  hear 
that  speech. 

“ Then,”  says  Eubruk,  “ I declared  to  him,  as  well  as 
I could,  by  means  of  our  interpreter,  who  was  not  at  all 
eloquent,  and  rather  stupid,  what  belongs  to  the  faith  ; 
and  he  listened  to  it  all,  but  when  he  had  done  so  only 
shook  his  head,  and  said  nothing.” 

The  envoys  of  St.  Louis  were  as  zealous  missionaries 
as  they  were  prudent  ambassadors,  and  as  they  went 
along,  they  preached,  as  well  as  they  could,  to  these 
barbarous  races,  concerning  the  truths  of  the  Gospel. 
They  met  Christians  in  many  places,  but  mostly  plunged 
in  the  most  profound  ignorance,  and  given  to  ridiculous 
superstitions.  Some  Muscovite  and  Hungarian  be- 
lievers, for  instance,  were  persuaded  they  could  never 
be  saved  if  they  drank  kumys,  and  they  regarded  such 
an  act  as  equivalent  to  apostacy.  The  Franciscan 
monks  endeavoured  to  enlighten  them  on  this  point,  but 
without  success.  They  were  so  convinced  that  kumys 
was  forbidden  to  Christians,  that  a Saracen,  whom 
Eubruk  was  endeavouring  to  convert,  declined  being 
baptized  on  this  very  ground.  He  had  been  carefully 
instructed  in  evangelical  truths ; he  manifested  an 
excellent  disposition,  and  all  things  were  prepared  for 
the  performance  of  the  ceremony,  when  he  suddenly 
leaped  on  his  horse,  and  galloped  off,  saying  he  must 
go  home  and  consult  his  Avife.  He  returned  the  next 
day  to  tell  the  missionaries  that  he  must  not  be  made  a 
Christian,  for  then  it  would  be  impossible  for  him  to 
drink  kumys,  and  that  in  these  deserts  he  could  not 
live  without  it.  This  notion  had  been  inculcated  by 
the  Eussians,  then  very  numerous  in  Tartary,  and  the 
Franciscan  monks  bravely  endeavoured  to  remove  the 


f 


218  CHRISTIANITY  IN  CHINA,  ETC. 

prejudice.  Rubruk  and  his  companions  had  much  to 
suffer  from  hunger  and  thirst  through  the  whole  di- 
rection of  this  toilsome  journey,  for  there  was  nothing 
to  be  bought,  and  the  only  kind  of  food  given  to  them 
was  sour  milk,  which  was  sometimes  entirely  spoiled. 

The  waters  that  they  came  to  were  so  fetid  and 
muddy  with  the  trampling  of  horses"  hoofs,  that  it  was 
impossible  to  drink  of  them,  “ so  that,”  says  Rubruk, 
“ had  it  not  been  for  the  biscuit  that  we  carried  with 
us,  and  the  mercy  of  God  that  helped  us,  we  should 
have  been  starved  to  death.” 

“ We  travelled  on  continually  towards  the  East, 
seeing  nothing  on  our  way  but  sky  and  plain,  except 
here  and  there  some  burying-places  of  the  Coumans, 
which  we  could  perceive  two  leagues  off ; the  interments 
of  a family  Avith  all  their  kindred  being  always  made  on 
the  same  spot. 

“ But  Ave  Avere  much  better  off  in  journeying  through 
the  desert,  hard  as  it  Avas  sometimes,  than  when  we  got 
to  the  Tartars’  lodgings,  Avhich  Avere  such  that  I cannot 
describe  them  in  Avords.  Sometimes,  Avhen  Ave  Avere 
sitting  in  the  shade  of  our  Avaggons,  on  account  of  the 
great  heat,  for  it  Avas  the  month  of  July,  they  troubled 
us  much ; coming  and  throAving  themselves  upon  us, 
pulling  us  about,  and  teasing  us  to  shoAV  them  every 
thing  we  brought  Avith  us.”  * 

They  proceeded  thus  from  camp  to  camp,  through 
hardships  and  trials  of  all  kinds,  till  they  readied  the 
banks  of  the  river  Tanais  (the  Don),  Avhich  they  had  to 
cross.  Fortunately,  they  found  here  some  little  boats, 
and  managed  to  place  their  Avaggons  upoh  them,  by 
tying  tAVO  together  for  each  Avaggon.  They  got  safely 

• Bergeron,  p.  56. 


THE  MISSIONARIES  AT  THE  CAMP  OF  SARTAK.  219 

over  the  water,  but  on  reaching  the  opposite  bank, 
found  that  their  guide  had  plaj^ed  them  a shameful  trick. 
On  his  assurance  that  they  would  find  plenty  of  horses 
on  the  other  side,  they  had  sent  back  those  they  had 
had,  as  well  as  their  draught  oxen ; and  now  they  had 
to  wait  three  whole  days  on  the  banks  of  the  river, 
without  being  able  to  procure  any. 

“ The  river  was  very  full  of  fish,  but  the  Tartars  do 
not  know  how  to  catch  it,  and  do  not  care  about  it,  un- 
less it  is  large  enough  to  cut  off  lumps,  as  they  do  off 
the  carcass  of  a sheep.” 

At  length,  the  missionaries  found  means  of  continuing 
their  journey,  though  it  had  to  be  on  foot,  as  the  only 
cattle  to  be  procured  were  wanted  to  draw  Iheir 
waggons.  They  walked  for  three  whole  days  without 
coming  to  any  human  habitation,  and  both  men  and 
oxen  were  getting  thoroughly  exhausted,  when  two 
horses  came  up  which  had  been  forwarded  to  them. 
The  guide  and  the  interpreter  then  mounted  and  set  off 
on  an  expedition  of  discovery,  and  after  riding  about  for 
three  days,  came  to  a Tartar  camp,  where  they  obtained 
horses  and  oxen,  with  which  they  returned  to  the  mis- 
sionaries, and  finally,  at  the  end  of  the  month  of  July, 
they  arrived  at  Sartak’s  encampment. 

They  were  taken  to  Coyat,  his  lieutenant*,  and  one  of 
the  first  questions  addressed  to  them  was,  who  was  the 
neatest  Lord  among  the  Franks  or  Christians  of  the 
West  ? Rubruk  named  the  Emperor  of  Germany,  but 
Coyat  replied  that  it  was  not  he,  but  the  King  of  France ; 
“ for,”  adds  Rubruk,  addressing  his  narrative  to  King 
Louis,  “ he  had  heard  speech  of  your  Majesty  by  Sir 
Baldwin  of  Hamault,  and  I found  there  too  one  of  the 

* This  man  was  a Nestorian  Christian. 


220  CHRISTIANITY  IN  CHINA,  ETC. 

Knights  Templars,  who  had  been  in  Cyprus,  and  had 
told  of  all  that  he  had  seen  there.”  Bergeron  doubtless 
alludes  to  this  when  he  says,  in  his  preface  to  the 
Narrative  of  Journeys  in  Tartary,  “That  which,  in  these 
travels  of  the  old  monks,  is  much  to  be  remarked  to  the 
honour  and  glory  of  France,  is  that  the  Tartars,  who  had 
rendered  themselves  so  formidable  to  all  the  nations  of 
the  earth,  did  not  dread  any  people  so  much  as  our 
French ; ” and  we  may  see,  in  many  parts  of  these 
narratives,  the  esteem  in  which  they  were  held  by  the 
Tartars,  and  what  a high  notion  they  had  of  their 
military  discipline,  which  they  said  they  wished  to 
learn.  This  is  to  be  attributed  to  the  reputation  the 
French  had  of  being  the  best  men-at-arms,  and  the 
most  adroit  and  chivalrous  knights  in  the  world ; as 
even  the  great  Frederic  Barbarossa  bears  witness,  in 
that  famous  song  which  he  composed  in  the  Proven9al 
language,  to  the  praise  of  all  the  nations  of  Europe,  and 
which  was  then  in  vogue  through  all  Christendom,  be- 
ginning thus : — 

“ Plas  mi  cavalier  Francez,”  &c. 

The  rumour  had  gained  credit,  even  in  the  East,  that 
Sartak  had  become  a Christian,  but  Rubruk  was  told 
not  to  make  use  of  that  expression,  for  that  Sartak  was 
not  a Christian,  hut  a Mongol.  It  seemed,  therefore, 
that  Christian  was  mistaken  for  a national  designation, 
an  error  rather  disconcerting  to  the  missionaries,  after 
all  they  had  been  thinking  on  the  subject  of  Sartak’s 
conversion.  Sartak  certainly  had  with  him,  however, 
some  Nestorian  priests,  Avho  celebrated  Christian  rites 
according  to  the  particular  tenets  of  their  sect.  He 
had  desired,  that  when  the  Franciscans  were  admitted 


RUMOURED  CONVERSION  OF  SARTAK. 


221 


to  an  audience  they  should  bring  with  them  their  books 
and  sacred  vessels,  and  accordingly  tlie  monks  clothed 
themselves  for  the  occasion  in  their  richest  vestments. 

liubruk  held  in  his  hands  a beautiful  Bible  that  he 
had  received  from  King  Louis,  and  a psalter  of  great 
price,  splendidly  illuminated,  which  the  Queen  had 
presented  to  him ; his  companion  bore  a missal  and 
the  cross,  and  the  clerk  was  provided  with  a censer ; 
and  thus  they  advanced  in  procession  towards  the  tent 
of  Sartak.  The  piece  of  felt  that  hung  before  the  en- 
trance of  the  tent  was  raised,  that  those  within  might 
witness  their  approach  in  this  grand  state ; but  they 
were  warned  to  take  care,  in  passing,  not  to  touch  the 
threshold,  and  advised  to  raise  some  benedictory  hymn 
for  the  prince. 

They  entered  the  tent  chanting  the  “ Salve  Regina” 
and  Sartak  and  his  wives  examined,  with  the  closest 
curiosity,  the  books  and  vestments  of  the  monks. 

“The  prince,  having  taken  the  Bible,  inquired  whether 
that  was  the  Gospel ; I replied,  that  that  book  contained 
the  entire  Holy  Scripture ; and  seeing  a figure  on  the 
cross,  he  asked  whether  that  was  Jesus  Christ.  We 
answered  that  it  was,  and  we  perceived  by  that  that 
the  Kestorian  Christians  and  Armenians  never  put  a 
figure  on  their  crosses,  so  that  it  would  seem  that 
either  they  do  not  believe  in  the  Passion  of  the  Son  of 
God,  or  are  ashamed  of  it.” 

Rubruk  profited  by  this  audience  to  present  to 
Sartak  the  letters  of  St.  Louis,  with  two  translations, 
one  in  Arabic,  the  other  in  Syriac;  and  the  prince, 
having  made  out  their  contents,  told  him  that  if  they 
wished  to  remain  in  the  country,  they  must  obtain 


222 


CHRISTIANITY  IN  CHINA,  ETC. 


f)ermission  from  his  father,  Batou,  and  that  he  would 
have  them  sent  to  his  court. 

The  missionaries  were,  therefore,  obliged  to  go  to  the 
Tartar  encampment  on  the  Volga;  and  Rubruk  was 
surprised  to  see  that  it  covered  as  much  space  as  a great 
■ city  with  its  suburbs,  to  the  distance  of  three  or  four 
leagues,  and  contained  a multitude  of  people.  In  its 
centre  was  the  dwelling  of  the  prince,  with  the  entrance 
towards  the  south,  and  it  was  not  allowed  that  any 
yourtas  should  be  placed  before  it  in  that  direction,  but 
they  were  all  ranged  to  the  right  and  left  of  the  royal 
residence,  and  from  east  to  west.  The  tents  of  Baton’s 
sixteen  wives  were  all  on  the  left,  and  about  a stone’s 
throw  from  one  another.  Around  these  dwellings  were 
those  of  a great  number  of  women  and  girls,  who  at- 
tended on  the  wives  of  the  prince,  as  well  as  small 
huts  for  storing  up  their  goods ; and  these  were  covered 
with  felt  smeared  with  suet  or  sheep’s  milk,  to  keep  otF 
the  rain.  All  these  little  houses  were  fixed  on  wheeled 
trucks,  to  which  horses  or  oxen  could  be  harnessed 
when  the  camp  was  to  be  shifted ; and  the  extremely 
level  character  of  the  ground  in  these  immense  plains 
facilitates  this  mode  of  transport. 

The  monks  were  conducted  to  the  court  of  Batou, 
who  had  had  an  immense  tent  pitched,  as  his  wooden 
mansion  could  not  contain  his  court. 

“We  were  warned  again,”  says  Rubruk,  “not  to 
touch  the  tent  ropes,  for  they  were  regarded  in  the 
same  light  as  the  threshold  of  the  house.  We  stood 
there  in  our  robes,  barefoot,  and  bareheaded,  about  tlie 
length  of  a miserere,  and  the  Avhole  assembly  preserved 
a profound  silence.  Friar  John  of  Plano  Carpini  had 
been  there  before  us. 


THE  MONKS  AT  THE  COURT  OF  BATOU. 


223 


“ Batou  was  seated  on  a high  seat  or  throne,  about 
as  large  as  a bed,  and  all  gilt,  to  which  three  steps  led 
up.  Near  him  was  one  of  his  wives,  and  at  the  en- 
trance of  the  tent  was  a bench,  on  which  was  placed 
kumys,  and  three  great  cups  of  gold  and  silver,  en- 
riched with  jewels.  Batou  looked  at  us  earnestly,  and 
we  observed  him  with  much  attention,  and  it  seemed 
to  me  that  he  was  much  of  the  figure  of  Sir  John  de 
Beaumont  (peace  to  his  soul ! ),  and  his  face  was  a little 
reddish.  At  length  he  commanded  us  to  speak,  and 
then  our  conductor  warned  us  to  kneel  down.  I bent 
one  knee  to  the  ground,  as  before  a man,  but  they  made 
me  a sign  that  I should  bend  both,  which  I did,  not 
daring  to  disobey,  and  began  my  harangue  in  these 
words,  feeling,  in  this  attitude,  as  if  I were  praying  to 
God:  — ‘My  lord,  we  pray  God,  from  whom  all  good 
things  proceed,  that  as  He  has  given  you  all  these 
temporal  advantages.  He  will,  after  that,  be  pleased  to 
give  you  celestial  ones  also ; inasmuch  as  the  one  are 
vain  and  useless  without  the  other.’ 

“ He  listened  very  attentively  to  that,  and  then  I 
added,  ‘ My  lord,  you  must  know  that  you  will  never 
have  these  last,  unless  you  are  a Christian,  for  God 
himself  has  said,  “Whosoever  will  believe,  and  be 
baptized,  shall  be  saved ; but  he  who  will  not  believe, 
shall  be  damned.”  ’ At  these  words,”  says  Rubruk, 
“ the  prince  smiled  a little,  and  all  the  Mongols  began 
to  clap  their  hands,  at  which  my  interpreter  was  much 
afraid ; he  who  ought  to  have  comforted  me,  so  that  I 
should  not  fear. 

“When  silence  was  restored,  I said  to  Batou  that  I 
had  come  to  his  son  because  we  had  heard  that  he  was 
a Christian,  and  that  I had  brought  him  letters  from 


224  CHRISTIANITY  IN  CHINA,  ETC- 

the  King  of  France,  my  sovereign  lord.  Having  heard 
that,  he  made  me  rise,  and  inquired  concerning  the  name 
of  your  jMajesty,  as  well  as  of  mine,  and  those  of  my 
companions ; and  my  interpreter  presented  them  to  him 
in  writing,  and  he  then  told  me  that  he  had  heard  how 
your  Majesty  had  issued  from  your  country  with  a 
great  army,  to  make  war.  I replied  that  was  true,  but 
that  it  was  to  make  war  on  the  Saracens,  who  were 
occupying  the  holy  city  of  Jerusalem,  and  profaning 
the  House  of  God. 

“He  asked  also  whether  you  had  ever  sent  ambas- 
sadors to  him,  and  I answered.  No ! Then  he  made  us 
sit  down,  and  gave  us  milk  to  drink,  which  was  thought 
a great  favour  ; and  as  my  e}^es  were  fixed  upon  the 
ground,  he  ordered  me  to  look  up,  perhaps  that  he 
might  take  a better  view  of  me,  but  possibly  from 
superstition,  since  the  Tartars  regard  it  as  a bad  omen 
when  any  one  seated  before  them  appears  sad,  and  holds 
his  head  down,  and  more  especially  if  he  should  lean  it 
on  his  hand.” 

Louis  IX.  had,  in  his  letters,  asked  permission  for 
the  monks  to  remain  in  Tartary,  to  preach  the  Christian 
faith,  but  Baton  said  he  would  not  take  it  upon  him  to 
grant  this  permission.  It  must  be  asked  of  the  Em- 
peror Mangou,  Avho  had  been  proclaimed  Kha-kan  in 
1250.  The  missionaries  were,  therefore,  requested  to 
continue  their  journey,  for  which  they  were  promised 
the  means  of  transport,  as  well  as  provisions. 

The  Franciscans  now  pursued  their  weary  way 
for  five  weeks  more,  along  the  banks  o'f  the  Volga, 
almost  always  on  foot,  and  very  often  suffering  from 
want  of  food,  so  that  Rubruk’s  companion  could  not 
help  weeping. 


JOURNEY  TO  THE  COURT  OF  MANGOU-KIIAN.  225 


On  the  IGth  of  September  they  left  that  river  and 
directed  tlieir  course  towards  the  Ural.  The  cold  had 
now  become  intense,  and  the  guide  charged  to  conduct 
the  caravan  warned  the  monks  that  they  Avould  have 
to  travel  four  months  more  before  reaching  the  court  of 
j\Iangou-Khan,  and  that  the  frost  in  those  countries 
was  so  terrible  that  it  split  trees  and  stones.  He  then 
asked  them  whether  they  were  capable  of  enduring  the 
hardships  of  such  a journey;  and  these  intrepid  mis- 
sionaries replied,  that  Avhat  other  men  could  endure 
they,  by  the  grace  of  God,  would  be  able  to  endure 
also.  Warmer  clothing  was  then  given  to  them,  of  a 
kind  adapted  to  the  rigour  of  this  frightful  climate, 
namely,  a thick  robe  and  drawers  of  sheepskin,  felt 
boots  and  leggings,  and  large  cloaks  of  the  same  ma- 
terial. During  the  whole  journey  they  lived  chiefly  on 
millet  boiled  in  water  and  kumys.  Sometimes  in  the 
evening  they  had  a little  meat,  but  they  were  obliged 
to  eat  it  almost  raw,  from  the  want  of  wood  for  fuel. 
“When  we  stopped  at  night,”  says  Rubruk,  “we  could 
not  well  go  to  gather  the  dung  of  horses  and  oxen,  and 
there  was  hardly  anything  else  to  be  found  of  which 
fire  could  be  made.”  Travellers  through  the  deserts 
of  Tartary  meet  in  the  present  day  with  the  very  same 
difficulty. 

Rubruk  relates  that  he  saw  in  these  solitudes  asses 
that  resembled  mules,  and  he  probably  speaks  of  the 
animal  called  the  hemion^  which  we  often  met  with  in 
numerous  herds  during  our  journey  from  Pekin  to 
Lha-ssa,  through  the  Mongolian  steppes.  This  animal 
is  a kind  of  ass  about  the  size  of  an  ordinary  mule,  but 
handsomer,  and  very  light  and  graceful  in  its  move- 
ments. Its  skin  is,  on  the  back,  of  a reddish  hue,  but 

VOL.  I.  Q 


226  CimiSTIANlTY  IN  CHINA,  ETC. 

softened  off  towards  the  belly  till  it  is  almost  white. 
Its  head  is  large  and  ungraceful,  so  as  to  be  quite  out 
of  keeping  with  its  body,  and  when  it  moves  it  holds 
this  head  with  its  long  ears  very  erect,  and  in  galloping 
turns  the  head  in  the  direction  of  the  wind,  and  carries 
its  tail  aloft.  Its  neigh  is  very  loud,  clear,  and  sono- 
rous, and  it  is  so  agile  that  no  Tartar  or  Thibetan 
horseman  can  ever  overtake  it.  These  animals  are 
shot  by  hunters,  who  place  themselves  in  ambush  near 
the  places  where  they  go  to  drink.  Their  flesh  is  ex- 
cellent food,  and  their  skin  serves  to  make  boots.  The 
females  are  fruitful,  and  the  species  is  perpetually  re- 
produced without  alteration,  but  no  one  has  ever  yet 
succeeded  in  turning  them  to  any  domestic  purpose. 

Rubruk  speaks  thus  of  the  animal  called  the  yak  ; — 
“ The  Tartars  have  a powerful  kind  of  oxen  which  are 
covered  with  long  hair,  and  have  tails  like  horses,  but 
smaller  legs  than  most  of  these  species.  They  are  very 
fierce,  but  they  are  made  to  drag  the  great  rolling 
houses  of  the  JMongols.”  The  accuracy  of  this  descrip- 
tion may  be  verified  any  day  by  a visit  to  the  Thibetan 
yak  in  the  Jardin  des  Plantes.* 

The  monks  on  this  journey  saw  several  Buddhist 
monasteries,  and  Rubruk  describes  the  ceremonies  and 
costume  of  these  idolatrous  priests,  their  long  yellow 
robes,  their  mitres,  tlieir  shaven  crowns,  and  the  chaplet 
of  beads  that  they  are  incessantly  fingering.  It  is 
evident  that  even  at  that  early  period  the  Lama  organi- 
sation established  among  the  Oigours  had  began  to  be 
introduced  into  the  military  camps  of  the  Mongols ; 
and  among  the  various  modes  of  worship  that  were 

* There  is  a stuffed  specimen  in  the  Thibet  department  of  the 
Crystal  Palace. 


rubruk’s  description  of  the  nestorians.  227 

mingled  together  confusedly  among  these  populous 
hordes,  that  of  Buddhism  was  in  the  ascendant.  Chris- 
tianity, being  represented  only  by  the  ignorant  .and 
immoral  Xestorians,  could  hardly  make  any  great  im- 
pression; and  their  bishops  visited  the  different  dis- 
tricts only  at  very  long  intervals,  and  when  they  came 
were,  as  we  have  said,  so  liberal  in  their  bestowal  of 
the  dignity  of  the  priesthood  as  to  confer  it  even  on 
children  in  their  cradles,  so  that  all  the  men  laid  claim 
to  the  sacerdotal  character.  The  Mongol  nobles  con- 
fided the  education  of  their  children  to  these  men,  and 
they  certainly  taught  their  pupils  the  principal  articles 
of  the  Christian  creed,  and  thus  it  was  not  difficult  to 
make  it  appear  that  they  were  converting  the  whole 
nation ; but  their  bad  conduct  and  their  insatiable 
avarice  counteracted  any  good  effect  that  might  have 
resulted  from  their  teaching. 

“ The  Nestorians,”  says  Rubruk,  “ do  possess  the 
Holy  Scriptures  in  the  Syriac  tongue,  but  tliey  scarcely 
understand  anything  of  them.  They  chant  like  our 
ignorant  monks  who  do  not  know  Latin,  and  thence  it 
comes  that  they  are  mostly  corrupt  and  wicked,  and 
especially  great  usurers  and  drunkards.”  * 

On  the  day  when  the  Franciscan  missionaries  arrived 
at  the  residence  of  Mangou-Khan,  Rubruk  remarked, 
not  far  from  the  imperial  palace,  a building  surmounted 
by  a cross.  “ Then,”  he  says,  “ I was  overwhelmed 
with  joy,  thinking  that  I had  got  to  a Christian  place, 
and  I entered  the  building  with  confidence  and  found  a 
magnificent  altar.  The  figures  of  the  Saviour,  the  Holy 
Virgin,  St.  John  the  Baptist,  were  embroidered  in  gold, 
and  the  two  angels  had  their  garments  adorned  with 

* Bergeron,  p,  117. 


228 


CBEISTIANITY  IN  CHINA,  ETC. 


jewels.  There  was  also  a great  silver  cross  with  pearls 
at  the  centre  and  corners,  many  ornaments,  and  a lamp 
with  eight  branches  was  burning  before  the  altar.  In 
the  sanctuary  there  was  seated  an  Armenian  monk,  of 
a swarthy  complexion  and  attenuated  form,  and  clothed 
in  a tunic  that  reached  only  to  the  mid-leg,  and  a black 
fur  cloak,  fastened  with  an  iron  clasp.  We  entered, 
but  before  saluting  the  monk  we  knelt  down  and  began 
chanting  the  ‘ Ave  Regina  coelorurn,’  and  he  then  rose 
and  began  to  pray  with  us.  After  saluting  one  another 
we  seated  ourselves  near  a little  brasier  in  which  there 
was  tire. 

“ This  Armenian  monk  had  been  a hermit  in  the 
Holy  Land,  not  far  from  Jerusalem,  and  it  was  solely 
by  Divine  inspiration,  he  said,  that  he  had  undertaken 
this  journey  to  Tartary.  God  had  commanded  him  to 
go  and  convert  the  Grand  Khan ; and  as  soon  as  he  had 
reached  Kara-Koroum  he  had  presented  himself  to 
Mangou,  exhorting  him  to  become  a Christian,  and 
promising  that  if  he  embraced  the  faith  the  whole  world 
should  be  subjected  to  him,  and  even  the  French  and 
the  sovereign  pontiff  acknowledge  his  sway. 

“ The  worthy  monk  entreated  Rubruk  to  speak  to  the 
emperor  to  the  same  effect,  but  the  envoy  of  St.  Louis 
replied,  ‘ My  brother,  I am  certainly  very  willing  that 
the  Khan  should  become  a Christian,  since  that  is  the 
very  object  of  my  journey  hither ; and  I will  promise 
him  that  if  he  will  be  baptized,  tlie  Pope  and  the  French 
will  rejoice  greatly,  and  will  recognise  him  for  a brother 
and  a friend ; but  not  that  they  should  ever  become  his 
subjects  or  pay  him  tribute,  for  to  say  that  would  be 
against  my  conscience  and  against  the  mission  with 
which  I am  charged.’ 

“ The  Armenian  monk  found  this  answer  so  categorical 


THE  GRAND  KIIAN  AND  THE  MISSIONARIES.  229 

that  he  did  not  insist  further ; and  Rubruk,  for  liis 
part,  was  so  little  disposed  to  make  concessions,  that  he 
says  of  the  Tartars  in  some  part  of  his  narrative, 
‘ These  proud  and  arrogant  men  believe  that  the  whole 
world  desires  their  favour ; yet,  truly,  if  it  were  per- 
mitted to  my  profession,  and  knowing  Avhat  they  are,  I 
should  rather  advise  the  making  war  upon  them  and 
fighting  them  to  the  last  extremity.’  ” 

On  the  4th  of  January,  1254,  the  missionaries  were 
admitted  to  an  audience  of  the  Grand  Khan.  “ The 
felt  curtain  before  the  door  of  the  palace  was  drawn  up 
when  we  entered,”  says  Rubruk,  “ and  as  it  was  still  the 
Christmas  season,  we  began  to  sing  the  hymn,  — 

‘ A soils  ortus  cardine 
Et  usque  terraj  limitem 
Christum  canamus  principem 
Natum  Maria  virgine,’  &c. 

“ When  we  had  finished,  some  attendants  began 
to  rummage  our  garments  all  over,  to  see  whether  we 
had  any  knife  concealed  in  them,  and  they  obliged  our 
interpreter  to  leave  his  girdle  and  his  knife  at  the  door, 
where  there  was  a bench  with  kumys  upon  it ; and  after 
that,  they  placed  us  on  a bench  opposite  some  ladies,  and 
made  our  interpreter  stand  near  us.  The  jJace  was  all 
hung  with  cloth  of  gold,  and  there  was  in  the  midst  a 
chafing-dish  filled  with  a fire  made  of  dried  dung,  and 
the  roots  and  thorns  of  the  wormwood  which  grows  in 
that  country  in  great  abundance.  The  Grand  Khan  was 
seated  on  a small  bed,  and  clothed  in  a rich  furred  robe 
very  lustrous,  like  the  skin  of  a sea-calf.  He  was  a man 
of  about  forty-five  years  of  age,  of  a middle  height, 
and  with  a blunt  flat  nose.  His  wife,  who  was  seated 

Q 3 


230  CHRISTIANITY  IN  CHINA,  ETC. 

near  him,  was  young  and  rather  handsome  ; and  she  had 
with  her  one  of  her  daughters,  named  Cyrina,  of  a mar- 
riageable age,  but  ugly  enough,  and  there  were  several 
little  children  lying  on  a bed  near  them. 

The  Khan  ordered  kumys  to  be  brought  as  well  as 
mead,  and  rice  wine  from  China,  and  he  seemed  to  take 
a pleasure  in  regaling  his  guests,  and  himself  did  great 
honour  to  all  these  liquors,  which,  though  not  very 
pleasant  to  the  taste,  are  very  heady,  especially  the 
kumys.  After  a good  deal  had  been  drunk,  a long  con- 
versation began ; the  Tartar  sovereign,  addressing 
a crowd  of  questions  to  Rubruk,  concerning  the  object 
of  his  journey,  and  the  intentions  of  the  Pope  and  the 
Christian  kings ; but  with  regard  to  the  Tartars,  unfor- 
tunately the  kumys  had  so  muddled  the  brains  and 
thickened  the  speech  of  the  interpreter,  that  hardly  any- 
thing of  what  he  said  could  be  understood,  and  the 
questions  and  answers  got  into  the  wildest  confusion. 
“ For  my  part,”  says  Rubruk,  “ I understood  nothing 
from  what  our  interpreter  said,  except  that  he  was 
very  drunk,  and  the  emperor,  in  my  opinion,  not  much 
better.”* 

The  people  of  Mangou  questioned  the  Franciscans 
with  the  most  eager  curiosity,  and  asked  for  all  kinds  of 
details  concerning  the  kingdom  of  France,  and  especially 
whether  there  were  in  it  plenty  of  oxen,  sheep,  and 
camels,  “ as  if,”  says  the  monk,  “ they  had  nothing  to 
do  but  to  come  and  take  them.  Many  times  I could 
hardly  repress  my  anger  and  indignation.” 

During  their  stay  at  this  court,  the  envoys  observed 
that  Mangou-Khan  and  the  members  of  his  family  were 
present  equally  at  the  religious  ceremonies  of  the 

* Bcrccron,  n.  140. 


MEETING  OF  PRIESTS  OF  VARIOUS  RELIGIONS.  231 

Christians,  I\Iahoraetans,  and  Buddhists,  but  that  they 
knew  nothing  of  Christianity  beyond  some  external 
rites,  such  as  offering  incUnse ; the  benediction  of  the 
Cup,  and  the  adoration  of  the  Cross ; and  that  indepen- 
dently of  their  own  soothsayers  or  Carnes,  they  main- 
tained priests  of  all  three  religions,  in  order  to  make  sure 
of  the  good  things  they  wished  for,  and  avoid  any  evils 
that  might  threaten  them  ; not  thinking  that  religious 
practices  could  have  any  other  object.  When  Mangou 
went  to  the  Nestorian  church,  he  used  to  seat  himself 
with  the  empress  on  a gilded  divan  opposite  the  altar, 
and  one  day  he  sent  for  the  Franciscans,  and  desired 
them  to  sing.  They  began  the  “ Veni  sancte  Spiritus,” 
and  while  they  were  singing,  Mangou  was  examining 
their  breviary  and  Bible  with  lively  interest. 

But  this  was  no  proof  of  his  feeling  drawn  towards 
Christianity ; for,  faithful  to  the  maxim  of  Tchinguiz- 
Khan,  he  showed  no  preference  for  any  religion,  but 
treated  them  all  as  on  an  equality.  He  said  one  day  to 
Bubruk  that  all  the  men  at  his  court,  who  adored  the 
one  eternal  God,  ought  to  be  free  to  do  so,  each  in  his 
own  way. 

Mangou  was  fond  of  inviting  the  professors  of 
all  creeds  to  feasts  at  his  palace  together,  and  on  these 
occasions  the  Nestorian  priests  came  first,  with  their 
sacred  ornaments,  praying  for  the  emperor,  and  blessing 
the  cup.  After  them  came  the  Mussulmans,  performing 
their  own  ceremonies  and  reciting  their  prayers ; then 
the  Bonzes,  Lamas,  and  Carnes ; as  Bubruk  says,  “ like 
bees  about  flowers,  for  as  the  emperor  gives  to  all,  they 
each  wish  him  all  sorts  of  prosperity,  and  each  regard 
themselves  as  his  particular  friends.” 

These  rather  equivocally  pious  festivals  were  usually 


232 


CHKISTIANITY  IN  CHINA,  ETC. 


terminated  by  drinking-parties,  in  which  emperor, 
empress,  and  priests  of  all  religions  got  intoxicated  to- 
gether. 

The  Tartar  emperor,  though  he  held  no  determinate 
religious  faith,  was  given  to  a number  of  superstitious 
practices,  and  the  principal  soothsayer  was  lodged  oppo- 
site his  tent,  not  a stone’s  throw  off,  having  under  his 
care  the  cars  that  bore  the  idols. 

These  soothsayers  practised  astrology,  and  foretold 
eclipses,  and  on  the  occurrence  of  such  a phenomenon, 
they  set  to  beating  the  great  drum,  clashing  the  cymbals, 
and  uttering  loud  cries.  They  also  pointed  out  the 
lucky  and  unlucky  days  for  all  kinds  of  affairs,  and 
nothing  was  undertaken  without  their  advice  ; it  was 
their  business,  too,  to  purify  by  fire  all  articles  destined 
for  the  consumption  of  the  court,  as  well  as  the  presents 
offered  to  the  emperor,  on  which  they  had  a right  to 
levy  a certain  toll.  At  the  birth  of  a child  they  were 
summoned  to  cast  its  horoscope,  and  they  had  recourse 
to  sorcery  for  the  cure  of  diseases. 

If  they  wished  to  ruin  any  one,  they  had  nothing  to 
do  but  to  accuse  him  of  having  by  his  malignant  arts 
occasioned  any  misfortune  that  might  have  occurred. 
When  they  were  interrogated,  they  evoked  their  demons 
by  the  sound  of  the  tambourine,  shaking  it  furiously  ; 
then  falling  into  an  ecstasy,  they  feigned  to  receive 
answers  from  their  familiar  spirits,  and  proclaimed  them 
as  oracles.  It  is  rather  curious,  too,  that  tahle-rapping 
and  table-turning  were  in  use  in  the  thirteenth  century 
among  these  Mongols  in  the  wilds  of  Tartary.  Rubruk 
himself  witnessed  an  instance  of  the  kind.  On  the 
eve  of  the  Ascension,  when  the  mother  of  j\Iangou,  feeling 
very  ill,  the  first  soothsayer  was  summoned  for  consul- 


SUPERSTITIOUS  RRACTICES  OF  MANGOU-KUAN.  233 

tation,  he  “ performed  some  magic  by  rapping  on  a 
table.” 

jMangou  himself  was  specially  addicted  to  a kind  of 
conjuration  performed  with  burnt  bones.  When  about 
to  undertake  any  business  that  occasioned  him  anxiety, 
he  used  to  have  three  bones  brought  to  him,  and  hold- 
ing them  in  his  hands,  put  the  question  whether  he 
would  be  successful  or  not,  and  then  gave  the  bones  to 
be  burnt.  As  soon  as  they  had  become  blackened  by 
combustion,  they  were  brought  back  to  him,  and  he  ex- 
amined them.  If  the  strength  of  the  fire  had  cracked 
the  bones,  the  emperor  would  be  unlucky,  and  he 
accordingly  gave  the  matter  up  ; but  if  they  had  re- 
mained entire,  the  fates,  it  was  supposed,  would  be  pro- 
pitious. This  practice  is  still  in  use  among  the  Mongols, 
after  the  lapse  of  six  hundred  years ; and  the  bone  ge- 
nerally chosen  for  this  purpose  is  the  blade-bone  of  a 
shoulder  of  mutton.  Great  numbers  of  them  are  often 
seen  suspended  like  ex  votos,  in  the  pagodas  and  tents, 
and  usually  covered  with  sentences  in  Thibetan  charac- 
ters written  by  the  Lamas. 

Towards  the  festival  of  Easter,  the  missionaries  fol- 
lowed Mangou-Khan  to  Kara-Koroum,  a town  that 
appeared  to  them  inferior  to  St.  Denis  in  France.  “ Its 
monastery,”  adds  Kubruk,  “ is  ten  times  bigger  than  the 
whole  palace  of  Mangou.” 

There  were  in  the  town  two  great  streets,  one  called 
that  of  the  Saracens,  where  the  markets  and  fairs  were 
held,  and  where  there  were  a considerable  number  of 
foreign  merchants,  attracted  by  the  presence  of  the 
court,  and  the  arrival  of  a crowd  of  ambassadors. 

The  other  street  was  the  quarter  of  Cathay  or  of  the 
Chinese,  and  there  were  to  be  found  all  sorts  of  artisans. 


234  CHRISTIANITY  IN  CHINA,  ETC. 

This  town  contained  several  buildings  appropriated  to 
what  we  may  call  public  offices,  as  well  as  twelve 
temples  of  various  nations,  two  mosques,  and  a Xestorian 
church. 

It  was  surrounded  by  an  earthen  rampart,  and  had 
four  gates,  corresponding  with  the  four  cardinal  points, 
and  near  these  gates  various  markets ; at  the  eastern, 
the  one  for  millet,  and  all  kinds  of  grain  ; at  the  western, 
for  sheep  and  goats  ; at  the  northern,  for  horses ; and  at 
the  southern,  for  oxen  and  waggons. 

The  Franciscans  were  much  surprised  to  find  here  a 
Parisian  goldsmith  named  Guillaume  Boucher,  who  had 
been  taken  prisoner  in  Hungary  by  the  Tartars,  when 
they  captured  Belgrade.  Along  with  the  goldsmith 
they  had  carried  off  at  the  same  time  a Lorraine 
woman  from  Metz,  named  Paqueste,  and  a Norman 
bishop,  a native  of  Belleville,  near  Rouen.  The  gold- 
smith had  executed  an  ingenious  work  in  the  imperial 
palace  ; a silver  tree,  intended  to  be  produced  at  the  so- 
lemn festivals  given  by  the  emperor  at  Easter,  and  in  the 
summer.  At  the  foot  of  this  tree  reposed  four  lions, 
from  whose  jaws  wine,  mead,  and  other  liquors  were 
spouted  into  four  basins  of  silver.  At  the  summit 
of  the  tree,  besides  branches,  leaves  and  fruit,  all 
of  silver,  there  was  a silver  angel  with  his  wings 
extended,  and  which  by  some  interior  mechanism 
sounded  a trumpet  when  the  time  came  for  the  attend- 
ants to  fill  the  reservoirs  that  supplied  the  fountains. 
This  marvellous  tree  was  placed  opposite  the  imperial 
throne,  in  a magnificent  hall  where  the  Kha-kan  took 
his  meals,  and  received  the  presents  of  the  ambas- 
sadors. 

The  industrious  Parisian  had  also  fabricated  a large 


A RELIGIOUS  CONTEST  IN  TARTARY. 


235 


silver  cross,  with  a crucifix ; but  that  had  brought  him 
into  disgrace  Avith  the  Nestorian  priests,  since  they  do 
not  admit  of  crucifixes  in  their  churches,  llubrukalso 
mentions,  among  the  Avorks  of  Boucher,  a sculptured 
image  of  the  holy  Virgin,  Avith  the  principal  facts  of  the 
Gospel  history  carved  round  it ; and  he  made  a pyx  and 
a ciborium  for  the  Franciscans.  On  Holy  Thursday 
and  Easter  Day,  Rubruk  celebrated  the  sacred  mysteries 
in  the  Nestorian  baptistry,  and  administered  the  com- 
munion to  the  faithful. 

An  opportunity  soon  presented  itself  for  the  envoys  of 
St.  Louis  to  make  their  solemn  profession  of  faith  in  the 
presence  of  the  court.  ]\Iangou-Khan  seeing  around  liim 
the  representatiA^es  of  various  religions,  all  claiming 
the  truth  as  their  possession,  determined  on  bringing 
them  face  to  face,  and  making  them  explain  their  various 
pretensions  in  the  presence  of  the  people.  He  ordered 
that  a public  discussion  should  take  place  betAveen  the 
Christians,  IMahometans,  and  Buddhists,  and  even  re- 
quired the  ministers  of  these  A'^arious  creeds  to  send  him 
in  Avriting  a statement  of  their  articles  of  faith. 
Rubruk,  Avho  Avas  Avell-informed,  eloquent,  and  of  a 
subtle  turn  of  mind,  Avished  to  have  a previous  under- 
standing Avith  the  Nestorians,  as  to  the  course  they 
meant  to  pursue  in  the  discussion.  The  Nestorians 
proposed  to  attack  the  Mahometans  first,  and  then  the 
idolaters ; but  the  F ranciscans  opposed  this  course, 
alleging  that  the  Mussulmans  agreed  Avith  Christians 
as  to  the  unity  of  God  ; and  this  point  being  granted 
by  them,  it  Avas  desirable  to  prove  the  existence  of  God 
to  the  Bonzes,  Avho  saAv  the  DiAune  essence  in  virtue, 
perfection,  and  the  soul  of  each  individual  being,  thus 
maintaining  a system  of  extensive  pantheism. 


236  CHKISTIANITY  IN  CHINA,  ETC. 

Rubruk  wishing  to  take  measures  that  should  ensure 
him  the  victory,  proposed  to  the  Nestorians  to  have  a 
kind  of  rehearsal,  in  which  he  would  take  the  part  of 
Bonze,  and  argue  against  them.  But  as  his  adversaries 
were  not  very  skilful,  they  Avere  continually  worsted,  in 
this  preparatory  exercise ; and  as  they  never  brought  for- 
ward any  other  proofs  than  those  from  Holy  Scripture, 
Rubruk  had  to  point  out  to  them  that  these  could  be  of 
no  avail  with  men  who  did  not  accept  the  Scriptures. 
It  Avas  therefore  decided  that  Rubruk  should  speak  first, 
and  maintain  the  thesis. 

These  things  being  settled,  the  meeting  took  place  on 
the  eve  of  Pentecost ; three  of  the  emperor’s  secretaries, 
a Mussulman,  a Buddhist,  and  a Christian,  being  ap- 
pointed as  umpires  in  the  contest.  At  the  opening  of 
the  debate,  a proclamation  by  the  Kha-khan  Avas  read, 
in  which  it  Avas  forbidden,  under  pain  of  death,  that 
either  of  the  orators  should  say  anything  abusive  of 
their  adversaries,  or  raise  any  tumult  that  might  stop 
the  discussion. 

After  the  reading  of  this  proclamation,  there  Avas  a 
profound  silence  in  the  assembly,  to  Avhich  the  most 
learned  men  of  each  party  had  been  invited ; and  then 
the  Christians  placed  Rubruk  in  the  midst  of  them,  and 
charged  him  to  maintain  their  cause  against  the  pagans. 
Then  a Bonze,  Avho  came  from  China,  rose,  and  began 
to  speak.  “ My  friend,”  said  he,  addressing  Rubruk, 
“ if  you  find  yourself  drh'cn  to  extremity,  you  Avould  do 
Avell  to  seek  for  some  one  more  skilful  than  yourself.” 

Rubruk  made  no  ansAver  to  this  impertinent  speech, 
and  the  Chinese  continued,  “ With  Avhat  Avilt  thou  com- 
meuQC  the  discussion  ? Shall  it  be  on  the  creation  of  the 
Avorld,  or  on  the  fate  of  the  soul  after  death  ?” 


THE  CHRISTIANS  DECLARED  VICTORS.  237 

“ Friend,”  replied  the  Franciscan,  “ the  questions 
concerning  those  things  must  not  form  the  beginning  of 
our  controversy.  All  things  come  from  God,  He  is  the 
source  and  origin  of  whatever  exists ; we  must,  there- 
fore, speak  of  God  first ; for  we  have  not  the  same  ideas 
concerning  the  Divinity,  and  Mangou  wislies  to  know 
Avhich  of  us  has  the  best  faith.” 

The  umpires  decided  that  this  was  reasonable,  and 
Fubruk  then  proceeded  to  prove  the  existence  of  God 
from  philosophical  arguments ; but  when  he  had  finished 
his  demonstration,  the  Chinese  cried,  “ One  must  be 
mad  to  think  there  is  but  one  God ! The  sages  admit 
several.  Are  there  not  in  the  world  princes  of  various 
degrees  of  power,  and  is  not  Mangou-Khan  above  them 
all  ? It  is  the  same  with  the  Gods.  Who  is,  then,  this 
only  God  of  whom  you  speak  ? ” 

Then  Rubruk  replied  by  enumerating  the  attributes 
of  the  Divinity,  and  asserting  his  omnipotence.  The 
Bonze  exclaimed  and  protested,  saying  they  could  not 
admit  the  existence  of  one  omnipotent  God. 

“ If  not,”  said  Ilubruk,  “ there  is  no  one  among  your 
Gods  who  can  with  certainty  secure  you  from  evil  and 
danger.  To  what  purpose,  then,  is  it  to  pray  to  and 
worship  them?”  Finally,  the  Franciscan  monk  was 
declared  by  the  umpires,  and.  even  by  the  Chinese 
Bonze  himself,  to  have  gained  the  victory. 

The  Nestorians  then  entered  the  lists  against  the 
Mussulmans,  but  the  latter  declared  that  there  was  no 
ground  for  dispute ; that  they  regarded  the  Christian 
law  as  a true  one,  and  believed  all  that  the  Gospel  con- 
tained ; that  they  acknowledged  one  God  alone,  and 
prayed  to  him  every  day. 

“ This  conference  being  then  ended,”  says  Rubruk, 


238  CHRISTIANITY  IN  CHINA,  ETC. 

“ the  Nestorians  and  Saracens  chanted  together  with  a 
loud  voice,  but  the  pagans  said  nothing  at  all ; and 
after  that  the  whole  assembly  drank  together  pretty 
freely.” 

The  day  after  the  public  controversy,  Mangou  sent 
for  Rubruk,  and  began  to  make  a kind  of  confession  of 
faith.  “ We  Mongols,”  said  he,  “ believe  that  there  is 
one  God,  by  whom  we  live  and  die,  and  towards  whom 
our  hearts  are  wholly  turned.” 

“ May  God  give  you  his  grace  that  it  may  be  so,” 
said  Rubruk,  “ for  otherwise  it  is  impossible.” 

The  emperor  went  on : “ As  God  has  given  the  hand 
several  fingers,  so  has  He  prepared  for  men  various 
ways,  by  which  they  may  go  to  heaven.  He  has  given 
the  Gospel  to  the  Christians,  but  they  do  not  obey  it ; 
He  has  given  soothsayers  to  the  Mongols,  and  the 
Mongols  do  what  their  soothsayers  command,  and, 
therefore,  they  live  in  peace.” 

Mangou-Khan  then  terminated  the  interview  by  de- 
claring, that  the  missionaries  had  now  been  long  enough 
in  his  empire,  and  that  it  was  time  they  should  think 
of  going  home  again ; and  Rubruk  was  not  allowed, 
after  that,  any  more  opportunities  for  instructing  the 
prince,  or  explaining  to  him  the  truths  of  the  Christian 
faith.  “ I took  my  leave,”  he  says,  simply,  “ thinking 
that  if  God  had  been  pleased  to  let  me  perform  such 
miracles  as  Moses  did,  perhaps  I should  have  converted 
him.” 

After  a stay  of  five  months  at  the  imperial  court,  the 
envoys  of  St.  Louis  prepared  to  depart.  Mangou 
wished  to  send  some  ambassadors  with  them,  but 
Rubruk  stated  that  they  should  have  to  pass  through 
countries  where  there  was  no  safety  for  travellers,  and 


DEPARTURE  OF  THE  ENVOYS. 


239 


that  lie  could  not  be  responsible  for  their  persons ; and 
Mangou,  therefore,  contented  himself  with  charging 
him  with  letters,  in  reply  to  those  he  had  brought  trom 
the  King  of  France. 

Rubruk  asked  whether,  after  having  delivered  these 
letters,  he  might  return  to  watch  over  the  spiritual 
welfare  of  the  Christians  in  this  part  of  Tartary. 
To  this  request  Mangou  made  no  reply  at  all,  but, 
after  advising  the  Franciscan  to  provide  himself  well 
with  necessaries  for  the  long  journey  he  was  about  to 
undertake,  offered  him  the  usual  refreshment,  gave  him 
three  robes,  and  dismissed  him. 

In  the  letter  sent  to  St.  Louis,  the  ^longol  emperor 
takes  the  title  of  Son  of  Heaven,  and  Sovereign  Lord ; 
he  refuses  to  acknowledge  David,  the  envoy  of  lltchi- 
kadai,  and  the  Regent  Queen  Ogoul ; and,  finally,  he 
commands  King  Louis,  if  he  wishes  to  merit  his  favour 
and  obtain  his  friendship,  to  obey  exactly  the  laws  of 
the  successors  of  Tchinguiz-Khan.  The  literal  transla- 
tion of  the  missive  is  as  follows : — 

“ This  is  the  command  of  the  Eternal  God ! There 
is  but  one  God  in  Heaven,  and  one  Sovereign  Lord  upon 
the  Earth,  — Tchinguiz-Khan,  the  Son  of  Heaven! 

“ These  are  the  words  that  we  make  you  hear ; we, 
who  are  in  this  country,  whether  Mongols,  Naimans, 
Merkites,  or  j\Iussulmans.  Wherever  ears  can  hear,  or 
horses  can  gallop,  all  those  to  whom  my  orders  have 
reached,  and  who  shall  not  obey  them,  or  who  shall 
arm  themselves  to  resist  them,  they  shall  have  eyes  and 
not  see ; they  shall  have  ears  and  hear  not ; they  shall 
have  hands,  and  not  be  able  to  make  use  of  them ; they 
shall  have  feet,  and  shall  not  be  able  to  walk.  Such 
are  the  commands  of  the  eternal  God,  and  of  the  God 


240 


CHRISTIANITY  IN  CHINA,  ETC. 

of  the  Earth,  the  Sovereign  of  the  Mongols.  This  com- 
mand is  addressed  by  Mangou-Khan  to  Louis,  King  of 
France,  to  all  the  lords  and  priests,  and  to  all  the 
kingdom  of  France,  in  order  that  they  may  hear  my 
■words,  and  the  commands  of  the  Eternal  God  to  Tchin- 
guiz-Khan,  which  have  not  yet  reached  you. 

“ A man  named  David  has  been  to  you  as  ambassador 
from  the  Mongols,  but  he  was  a liar,  and  an  impostor ; 
you  sent  your  ambassadors  with  him  to  Couyouk-Khan, 
and  they  arrived  at  his  court  after  his  death.  His 
widow,  Ogoul,  sent  you  by  them  a piece  of  silk  and 
some  letters.  As  to  the  affairs  of  peace  and  war,  how 
could  that  wicked  woman,  more  vile  and  abject  than  a 
feminine  dog,  know  anything  about  such  matters  ? 

“ These  two  monks  came  from  you  to  Sartak,  who  sent 
them  to  Baton,  and  Baton  sent  them  hither,  because 
Mangou-Khan  is  the  supreme  chief  of  the  Mongols. 
We  should  have  sent  back  our  ambassadors  Avith  your 
priests,  but  they  have  given  us  to  understand  that 
between  your  country  and  ours  there  are  many  hostile 
nations,  and  dangerous  roads,  which  made  them  fear 
that  our  ambassadors  might  not  reach  you  in  safety ; 
but  they  have  offered  to  bear  tlie  letters  containing  our 
commands  to  King  Louis.  Thus,  then,  we  address  to 
you,  by  your  priests,  the  commands  of  the  eternal  God. 
When  you  shall  have  heard  them,  )mu  will  send  us  your 
ambassadors,  to  let  us  knoAv  Avhether  you  Avill  have  peace 
or  war  Avith  us. 

“ If  you  despise  the  commandments  of  -God,  in  the 
thought  that  your  country  is  very  distant,  and  that  you 
are  protected  by  high  mountains,  and  vast  and  deep 
seas,’  He  Avho  can  make  easy  Avhat  is  difficult,  and  bring 
near  Avhat  is  far  off,  knoAVS  Avell  Avhat  Ave  shall  do.”  * 


* “ Voyage  de  Rubiuk,”  cli.  48. 


IJETURN  OF  RUBRUK  TO  FRANCE. 


241 


Rubruk  took  leave  of  Mangou  on  the  Stli  of  July, 

1254,  and  took  with  him  as  a present  to  St.  Louis  from 
tlie  Parisian  goldsmith,  a girdle  ornamented  with  a 
precious  stone,  which  the  Tartars  make  use  of  as  a spell 
against  thunder.  Bartholomew  of  Cremona  did  not,  on 
account  of  his  bad  health,  wish  to  pass  again  through 
the  desert  to  revisit  the  encampment  of  Baton,  and 
Bubruk,  therefore,  set  off  without  him,  accompanied 
only  by  a guide  and  a servant.  During  his  stay  at 
Kara-Koroum,  he  had  baptized  a considerable  number 
of  children. 

Towards  the  end  of  the  month  of  August,  the 
travellers  met  Prince  Sartak,  who  was  going  to  the 
emperor ; and,  if  we  may  believe  what  was  declared  to 
Pope  Innocent  the  Fourth  by  a priest  named  John,  by 
whom  he  was  accompanied,  the  prince  had  just  been 
baptized.  He  appeared  pleased  to  see  the  Franciscan 
again,  and  gave  him  two  silk  robes ; one  for  himself, 
and  the  other  for  the  King  of  France  ; but  Rubruk  sent 
them  both  to  St.  Louis. 

On  the  16th  of  September,  the  missionary  reached 
the  camp  of  Baton,  after  a march  of  seventy  days, 
during  which  he  saw  but  one  village,  and  there  he 
could  not  procure  so  much  as  a little  flour.  Very  often 
he  had  no  kind  of  nourishment  except  kumys.  Rubruk, 
for  several  weeks,  accompanied  the  nomadic  court  of 
Baton,  but  at  length  quitted  the  Tartars,  and  took  his 
way  towards  the  Caucasus ; and  after  having  traversed 
Armenia  and  Syria,  arrived  on  the  15  th  of  August, 

1255,  at  his  convent  of  St.  John  d’Acre,  whence  he 
addressed  the  narrative  of  his  journey  to  St.  Louis,  who 
had  returned  to  France. 

The  curious  details  given  by  this  indefatigable  monk 
VOL.  I.  R 


242  CHRISTIANITY  IN  CHINA,  ETC. 

must  have  excited  the  liveliest  interest  and  emotion 
among  the  Christians  of  the  West ; and  it  was  certainly 
a most  remarkable  thing  to  hear  that  in  the  midst  of 
the  steppes  of  Tartary,  and  under  the  tent  of  a grand- 
son of  Tchinfjuiz-Khan,  a relmious  conference  had 
taken  place  concerning  the  Unity  of  God,  and  the  Holy 
Trinity,  between  Pagans,  Christians,  and  Mahometans  ; 
between  a monk  of  St.  Francis  d’ Assise  from  the  far 
West,  and  a Chinese  philosopher  from  the  remotest 
East;  and  to  hear,  too,  of  this  poor  Franciscan  listening 
to  confessions,  and  administering  the  Communion  to 
Christians  at  Kara-Koroum,  the  Tartar  capital.  No 
less  remarkable  and  beautiful  is  it,  perhaps,  to  hear 
with  what  simplicity  this  monk  tells  the  story  of  his 
adventures  to  the  first  monarch  of  Europe,  St.  Louis  of 
France. 

In  concluding  his  narrative  Rubruk  gives  his  opinion 
that  it  would  be  desirable  to  send  to  the  Tartars,  not 
mere  monks,  but  a bishop  or  some  other  prelate  of 
distinction  with  the  rank  of  an  ambassador,  as  they 
would  probably,  in  that  case,  pay  more  attention  to 
what  was  said;  and  he  adds,  that  these  people  are  not 
really  as  formidable  as  has  been  imagined,  and  that 
their  conquests  have  been  effected  as  much  by  trickery 
as  by  force  of  arms.  “ I positively  declare,”  he  says  to 
St.  Louis,  “ that  if  our  peasants  Avould  live  as  frugally 
and  dress  like  these  Tartars,  they  might  make  the  same 
conquests.”  * 


* Bergeron,  p.  395. 


243 


CHAP.  VII. 

INSTITUTION  OF  TOE  SOCIETY  OF  BROTHER  TRAVELLERS  FOR  JESUS 
CHRIST JOURNEY  OF  KING  HAYTON  IN  TARTARY.  — THE  NEGO- 

TIATIONS.— IIOULAGOU  LEADS  HIS  ARMY  TOWARDS  JERUSALEM. — 
DESTRUCTION  OF  THE  ORDER  OF  THE  ASSASSINS.  — END  OF  THE 

CALIPHATE  OF  BAGDAD.  THE  TARTARS  DRAW  NEAR  TO  THE 

CHRISTIANS ALEXANDER  HI.  DETERS  BELA,  KING  OF  HUNGARY, 

FROM  FORMING  AN  ALLLANCE  WITH  THE  MONGOLS.  THE  FORTY- 

NINE  MARTARS  OF  SANDOMIR.  — UOULAGOU  AND  NASSIR. IIOU- 
LAGOU AND  ALEXANDER  IV.  STRIFE  BETWEEN  THE  MONGOLS 

AND  THE  CHRISTIANS  OF  SIDON.  DEFEAT  OF  THE  TARTARS  IN 

EGYPT.  KUBLAI,  THE  GRAND  KHAN  OF  THE  TARTARS. CHANGE 

OF  POLICY.  — DEATH  OF  IIOULAGOU. MARRIAGE  OF  HIS  SON 

ABAGA  WITH  THE  DAUGHTER  OF  MICHAEL  PAL*EOLOGUS.  — ABAGA 

AND  CLEMENT  IV TARTAR  AMBASSADORS  AT  LYONS. THEY  GO 

TO  ENGLAND. — MISSION  OF  THE  TWO  VASSILLI NICHOLAS  HI. 

SENDS  MISSIONARIES  AND  LETTERS  TO  CHINA  AND  TARTARY. 

Whilst  the  ambassadors  of  Louis  IX.  were  proceeding 
to  the  ends  of  the  world  to  preach  the  Gospel  to  the 
hordes  of  Tartary,  the  Papacy  was  organising  the  work 
of  the  propagation  of  the  faith  on  a vast  scale  in 
Europe. 

In  1252,  Innocent  IV.  conceived  the  project  of  form- 
ing a body  of  missionaries,  the  members  of  which,  taken 
from  the  spiritual  families  of  St.  Francis  and  St.  Do- 
minic, should  be  as  numerous  as  they  were  zealous,  and 
always  ready  to  set  out  on  the  most  distant  and  peril- 
ous journeys,  for  the  aggrandisement  of  the  kingdom  of 
Jesus  Christ. 

This  body  received  a name  that  happily  indicated  its 

R 2 


244  CHRISTIANITY  IN  CHINA,  ETC. 

destination*  ; namely,  that  of  the  “Society  of  Brother 
Travellers  for  Jesus  Christ.” 

These  missionaries  -were  intrepid  and  hardy  pioneers, 
whose  lot  it  was  to  open  the  way  for  travellers  who 
should  afterwards  follow  in  their  track,  from  motives  of 
policy,  for  the  sake  of  commerce  or  of  science,  or 
perhaps  nothing  more  than  frivolous  curiosity.  They 
undertook  these  laborious  peregrinations  for  Christ’s 
sake,  for  the  saving  of  souls,  the  diffusion  of  truth,  for 
the  enfranchisement  of  the  nations,  and  for  true  civi- 
lisation. This  society,  an  eminently  Catholic  one,  had 
in  its  bosom  bishops  and  archbishops,  on  whom  the 
Holy  See  had  conferred  great  power.  The  monks 
belonging  to  it  were  to  be  scattered  over  the  countries 
of  Mussulmans  and  idolaters,  to  preach  the  Catholic 
faith ; and  St.  Raymond  of  Pennafort,  general  of  the 
Dominican  Order,  wishing  to  render  the  preaching  of 
the  missionaries  more  efficacious,  employed  a method 
which  contributed  much  to  the  progress  of  the  Gospel. 
He  begged  St.  Tlioinas  d’ Aquinas,  whose  reputation 
was  already  very  high  in  the  Church,  to  compose  a 
work  which  should  contain  a clear  and  methodical  ex- 
position of  the  truths  of  the  Christian  religion,  with 
their  proofs,  and  answers  to  the  objections  of  infidels. 
The  holy  doctor  accordingly  took  up  his  pen,  and 
composed  his  work  in  four  volumes,  “ On  the  Catholic 
Faith,”  or  “ Summary  against  the  Gentiles;”  and  Ray- 
mond de  Pennafort  received,  as  a gift  from  heaven,  a 
work  that  was  to  afford  such  signal  help  to  the  zeal  of 
the  missionaries. 

.Alexander  IV.,  the  successor  of  Innocent  IV.,  showed 


* WiulJing,  “ Annales  Minorum,  Ann.  12.52.’ 


THE  SOCIETY  OF  BROTHER  TRA\’F:LLERS.  245 

no  less  ardour  for  the  conversion  of  the  nations,  and  the 
propagation  of  the  faith  through  the  world.  This  pope 
had  the  extension  of  the  religion  of  Jesus  Christ  so  raucli 
at  heart,  that  he  was  continually  stimulating  the  zeal 
of  tlie  friars  minor,  and  the  preachers,  by  the  concession 
of  fresh  privileges.  The  monks  to  whom  this  career 
had  been  opened,  threw  themselves  into  it  with  a 
generous  fervour ; and  full  of  joy  that  they  should  have 
to  endure  fatigues  and  tribulations  for  the  glory  of 
God;  and  it  appears,  by  tlie  diploma  of  1248,  that  the 
Franciscans  were  placed  fully  on  a level  with  the 
Dominicans.  The  diploma  is  addressed  by  the  Pope 
“ to  our  dear  brothers  of  the  Minorite  orders,  in  the 
lands  of  the  Saracens,  Pagans,  Greeks,  Bulgarians, 
Coumanians,  Ethiopians,  Syrians,  Iberians,  Alans,  Ga- 
zares,  Goths,  Ziques,  Rothenes,  Georgians,  Nubians, 
Nestorians,  Jacobites,  Armenians,  Indians,  Mostelites, 
Tartars,  Hungarians  of  Great  Hungary,  Turks,  and 
other  infidel  nations  of  the  East!”*  A long  enumera- 
tion, which  serves  to  show  that  the  maternal  solicitude 
of  the  Church  extended  to  all  known  nations,  and 
endeavoured  to  shed  Gospel  light  upon  the  whole  world. 

Of  all  the  nations  thus  indicated  the  Tartars  were 
the  most  powerful,  for  the  emperor  IMangou  ruled  from 
the  most  Eastern  parts  of  Asia  to  Constantinople ; and 
Poland,  the  banks  of  the  Danube,  Bulgaria,  Turkey,  the 
principality  of  Antioch,  in  a word,  the  whole  East,  even 
to  India,  was  become  tributary  to  the  Mongols. 

M^hilst  Rubruk  was  returning  from  Kara-Koroum,  a 
certain  king  of  Armenia,  named  Hay  ton,  feeling  little 


* Fontana,  “ Monumenta  Dominica,  Ann.  1258.”  "Wadding, 
“ Annales  Minorum  ad  Anno.” 


246  CHRISTIANITY  IN  CHINA,  ETC. 

confidence  in  the  security  of  his  dominions,  while  the 
Mongol  power  was  swallowing  up  all  nations  in  its 
overwhelming  march,  resolved,  by  the  advice  of  his 
ministers,  to  take  a journey  to  Tartary,  and  try  to 
secure  his  kingdom  by  getting  into  the  good  graces  of 
Mangou-Khan.  Before  setting  out,  he  thought  it  ad- 
visable, how^ever,  to  send  thither  his  brother  Sinibald, 
the  Constable  of  his  kingdom,  in  order  to  feel  his  way. 

Sinibald  betook  himself  to  the  court  of  Baton,  with 
a numerous  suite  and  magnificent  presents  ; and  made 
the  most  favourable  preparation  for  the  good  reception 
of  the  king,  to  whom  he  returned  in  four  years,  and 
described  all  that  he  had  seen,  and  even  wrote  to  the 
King  of  Cyprus  the  curious  letter  already  mentioned. 

King  Hayton  was  therefore  confirmed  in  his  resolu- 
tion, and  undertook  the  journey  to  Tartary  accordingly, 
proceeding  by  the  way  of  Derbend  that  he  might  visit 
Baton  and  Sartak,  and  then  going  on  to  the  imperial 
court,  where  he  met  with  a most  honourable  reception. 
After  a residence  of  fifty  da}7s  he  quitted  it,  bearing 
with  him  letters  patent  by  which  he  was  invested  with 
his  own  kingdom,  and  an  ordonnance  that  not  only 
diminished  the  tribute  imposed  on  Little  Armenia,  but 
guaranteed  to  his  clergy  the  freedom  from  all  imposi- 
tions. The  narrative  of  the  King  of  Armenia’s  journey 
was  Avritten  by  one  of  his  nephews,  named  like  himself 
Hayton,  and  we  here  give  a few  extracts  from  it  in 
their  original  simplicity*  : — 

* “In  the  year  1205,  Pope  Clement  V.,  ilesiring'to  undertake  the 
conquest  of  tlie  Holy  Land,  with  the  help  of  the  Tartars,  the  enemies 
of  the  Turks  of  Syria  and  Egypt,  and  knowing  that  there  was  at 
Cjqnnis  a monk  named  Hayton,  of  the  order  of  Premonstrants,  who 
had  been  in  all  the  wars  of  the  Tartars  against  the  Turks,  sent  for 


JOURNEY  OF  UAYTON  TO  TAUTARY. 


247 


“ In  the  year  of  the  Incarnation  of  our  Lord,  one 
thousand  two  hundred,  Aytone  (Ilayton),  King  of  Ar- 
menia, a prince  of  very  noble  memory,  seeing  how  the 
Tartars  had  conquered  the  world  as  far  as  the  kingdom 
of  Turkey,  and  that  they  had  met  with  no  monarch 
powerful  enough  to  put  them  down,  assembled  the  wise 
men  of  his  kingdom  and  pointed  this  out  to  them,  and 
requested  their  counsel.  They  all  agreed  with  their 
noble  and  wise  king  that  he  himself  should  go  in  person 
to  the  great  Khan  of  the  Tartars,  to  gain  his  good  will 
and  make  with  him  a perpetual  alliance  ; but  before  he 
went  himself,  the  king  was  to  send  his  brother,  the  con- 
stable of  his  kingdom,  to  obtain  a safe  conduct  for  him, 
so  that  he  might  go  and  come  in  safety.  And  my 
Lord  his  brother  went  with  a fine  company  and  took 
with  him  great  presents  to  the  Khan,  and  did  very 
nobly  the  business  for  which  he  was  sent ; but  it  was 
four  years  before  he  came  back  to  the  land  of  Armenia. 

"When  he  returned  he  related  to  his  brother  the  king, 
in  order,  all  that  he  had  seen  and  done.  Then,  without 
any  delay,  the  king  set  forth,  but  secretly  and  with  few 
people,  because  he  feared  to  be  recognised  in  the  king- 
dom of  Turkey,  which  was  his  neighbour  and  enemy. 
But  it  pleased  our  Lord  God,  that  the  Soldan  of  Turkey 
had  been  at  that  time  vanquished  and  discomfited  by  a 


him  to  France,  where  the  Pope  then  was  ; it  was  this  monk  who 
wrote  the  history  from  which  we  quote.  It  was  w'ritten  in  French, 
then  much  used  in  the  East,  afterwards  translated  by  the  Pope’s 
order  into  Latin  by  a Nicolas  Salconi,  and  then  put  back  into  French 
again  by  a monk  of  St.  Omcr’s,  named  Friar  John  of  Long  d’  Ypre, 
in  the  year  1351.  It  was  printed  in  1529  in  handsome  Gothic  cha- 
racters, in  the  collection  entitled  “ Hystoire  Merveilieuse  du  Grant 
Caan.” 


248 


CHRISTIANITY  IN  CHINA,  ETC. 


duke  of  the  Tartars,  whom  the  King  of  Armenia  met, 
and  made  himself  known  to. 

“When  this  duke  heard  that  the  King  of  Armenia 
wished  to  go  peaceably  to  the  Khan,  he  received  him 
very  honourably,  and  had  him  safely  conveyed  to  beyond 
the  Iron  Gate.*  And  he  met  with  other  captains  who 
received  him  with  joy,  and  conducted  him  through  the 
countries  until  he  came  to  the  city  of  Amalich,  where 
Mano^ou  then  held  his  court.  Man^ou-Khan  and  all 
the  princes  of  Tartary  were  very  joyous  at  the  coming 
of  the  King  of  Armenia,  and  specially  because  since  the 
death  of  Tchinguiz-Khan  no  great  princes  had  come  in 
peace  to  see  them,  and  so  this  one  received  great  bene- 
volence and  honour,  and  some  of  the  greatest  and  most 
noble  of  the  Tartars  were  appointed  to  keep  him  com- 
pany and  do  him  honour ; and  the  Khan  himself  showed 
him  so  much  favour  and  grace,  and  bestowed  on  him 
such  great  gifts,  that  they  still  speak  in  Armenia  of 
those  gifts  and  graces.  The  king  remained  and  rested 
for  'a  time,  and  then  begged  for  the  settlement  of  the 
business  for  which  he  had  come ; and  the  Khan  an- 
swered tliat  he  would  willingly  do  all  he  could  for  him 
and  his  people,  and  for  that  he  had  come  hither  of  his 
own  accord  and  will,  he  might  ask  for  whatever  should 
please  him.” 

King  Ilayton  hastened  to  profit  by  this  favourable 
disposition  of  the  Khan,  and  addressed  to  him  a long 
series  of  requests.  In  the  first  place,  that  the  Khan 
and  all  his  family  would  embrace  Christianity  and  get 
himself  baptized.  Secondly,  that  he  would  send  an 
army  into  the  Holy  Land  to  conquer  it  and  give  it  to 


*’A  fortification  traditionally  ascribed  to  Alexander  tlie  Great. 


REQUESTS  OF  KING  IIAYTON. 


249 


the  Christians.  Tliirdly,  that  he  would  restore  to  the 
Kins:  of  Armenia  certain  lands  that  had  been  taken 
from  him  by  the  Tartars.  Fourthly,  that  the  Khan 
would  enter  with  him  into  an  alliance  offensive  and 
defensive.  Fifthly,  that  he  would  dispense  the  monks 
and  other  Christians  living  in  the  Tartar  dominions 
from  the  payment  of  all  taxes ; and  strange  as  some  of 
these  requests  may  seem,  the  historian  declares  that  they 
were  favourably  received  by  the  Tartar  emperor. 

“ AVhen  ^langou  had  heard  all  these  petitions  of  the 
kin",  he  called  together  his  nobles  and  councillors  and 
deliberated  upon  the  requests  above  named,  and  then 
eave  audience  to  the  kin"  and  the  others  who  were 
with  him,  and  spoke  thus  : — ‘ Forasmuch  as  this  King 
of  Armenia  has  come  from  a distant  country  to  our 
Imperial  Majesty,  not  constrained,  nor  called,  nor  sum- 
moned, but  of  his  own  proper  good  will,  it  becomes  and 
is  suitable  to  our  Imperial  IMajesty,  that  we  benignly 
grant  his  petitions,  and  especially  as  they  are  laudable 
and  honest,  and  we  accept  them  willingly,  and  by  the 
aid  of  God  Avill  accomplish  what  we  promise.’  ” 

The  Armenian  chronicler  adds  that  the  Tartar  em- 
peror was  faithful  to  his  word,  and  even  made  haste  to 
get  himself  baptized. 

“ After  that  Mangou-Khan  had  granted  and  confirmed 
these  privileges,  he  demanded  the  holy  sacrament  of 
baptism.  Then  was  baptized  Mangou-Khan  with  great 
joy,  and  with  him  all  the  people  of  his  palace,  and  many 
other  noble  Tartars,  both  men  and  women,  by  the  hand 
of  the  bishop,  who  was  the  chancellor  of  the  King  of 
Armenia,  and  who  was  made  welcome  with  the  king  his 
lord.”  * 

* “ L’Hystoire  Merveilleuse  du  Grant  Caan,”  feull.  H. 


250  CHRISTIANITY  IN  CHINA,  ETC. 

This  narrative  of  Hayton’s  certainly  contains  circum- 
stances that  appear  very  improbable.  It  is  possible, 
however,  that  Mangou  may  have  allowed  himself  to  be 
baptized,  without  meaning  to  profess  himself  a Christian, 
for  he  was  in  the  habit  of  complying  indifferently  with 
the  practices  of  various  modes  of  worship  established  at 
his  court,  but  he  professed  no  positive  religion,  and  very 
likely  regarded  baptism  as  a mere  ceremony  of  purifi- 
cation. 

The  young  but  vast  empire  of  the  Tartars,  being 
perpetually  surrounded  by  enemies,  was  under  the 
fatal  necessity  of  continually  undertaking  new  con- 
quests ; and  Mangou-Khan,  feeling,  in  1256,  great 
doubts  of  the  intentions  of  some  of  his  neighbours, 
placed  his  two  brothers,  Kublai  and  Houlagou,  at  the 
head  of  two  considerable  armies ; the  first  was  to  march 
to  China  and  conquer  it,  the  second  to  invade  Persia 
and  Mesopotamia.  It  was  just  at  this  time  that  King 
Hayton  visited  Kara-Koroum,  and  Houlagou,  before  he 
began  his  march,  received  instructions  very  favourable 
to  the  kingdom  of  Armenia.  One  of  the  requests  of 
King  Hayton  to  the  Tartar  emperor  was,  as  we  have 
seen,  that  he  should  conquer  the  Holy  Land  and  deliver 
Jerusalem  from  the  Saracens;  and  Mangou  now  charged 
Houlagou  to  satisfy  the  King  of  Armenia  in  this  par- 
ticular. Such  was  the  origin  of  the  fatnous  expedition 
which  resulted  in  placing  a grandson  of  Tchinguiz- 
Khan  on  the  throne  of  Persia,  and  establisliing  there  a 
government  almost  independent  of  that  of  Kara- 
Koroum. 

Houlagoii  entered  Persia  witli  70,000  horsemen,  and 
the  first  year  of  his  occupation  was  signalised  by  tlie 
destruction  of  the  Assassins,  and  of  some  Mussulman 


DESTRUCTION  OF  THE  ORDER  OF  THE  ASSASSINS.  251 

states  of  Irak,  and  the  south  of  Persia.  These  Assas- 
sins or  Ismaelites  *,  -svlio  were  exterminated  by  the 
Tartar  chief,  had  a certain  head  or  king  named  Iiok- 
ud-din^  ealled  by  the  writers  of  that  time  the  “ Old 
^lan  of  the  Mountain.”  This  monarch,  it  was  said, 
occupied  a country  of  wonderful  fertility,  and  abounding 
in  all  sorts  of  good  things.  He  inhabited  a palace  of 
extraordinary  magnificence,  surrounded  by  delicious 
gardens,  where  there  was  nothing  wanting  for  volup- 
tuous enjoyment ; and  it  Avas  added,  that  by  the  attrac- 
sion  of  such  delights,  this  old  man  of  the  mountain  had 
enticed  to  him  men  of  all  countries,  of  whom  he  made 
assassins,  and  then  sent  them  forth  to  kill  the  princes 
and  kings  that  he  pointed  out  to  them.  He  exercised, 
it  Avas  said,  such  a fascination  over  them,  that  they 
vowed  a blind  obedience  to  his  Avill,  and  executed  all  his 
commands,  even  at  the  peril  of  their  lives.  Joinville, 
Nangis,  and  many  other  historians,  say  that  in  the 
time  of  the  Crusades  these  fanatics  were  frequently 
met  Avith  in  the  Holy  Land.  They  attempted  to  as- 
sassinate St.  Louis  ; and  EdAvard  the  First  of  England, 
Avas  severely  Avounded  by  one  of  them. 

The  Arabs  named  these  miscreants  Gazis  or  Saleides. 
AYhen  their  sovereign  Avas  on  a march,  a man  Avent 
before  him  bearing  a hatchet,  surrounded  by  knives  and 
swords,  and  crying  from  time  to  time,  “ Back ! Back  ! 
Fly  from  before  the  face  of  him  who  holds  in  his  hands 
the  death  of  kings ! ” 

The  progress  of  Houlagou  Avas  one  incessant  course 
of  victory  and  destruction ; but  the  Georgians  and  Ar- 
menians managed  to  gain  his  good  Avill,  and  he  shoAvered 

* Commonly  designated  in  the  country  Hascheschin,  whence  was 
derived  Assissin,  and  thence  Assassin. 


252  CHRISTIANITY  IN  CHINA,  ETC. 

favours  on  the  Christians,  it  was  thought  from  the 
influence  of  his  Avife  Dhogouz-Katoun^  who  was  of  that 
faith.  He  even  went  so  far  as  to  have  a chaiiel  fitted 
up  in  his  camp,  in  the  plain  of  Moughan,  Avhere  the 
Armenians,  Georgians,  and  Syrians  freely  celebrated 
divine  service. 

Having  completed  the  conquest  of  Persia,  Houlagou 
set  out  on  a march  towards  Bagdad,  whither  he  Avas 
proceeding,  Avith  the  applause  of  all  the  Christians  of 
the  East,  to  destroy  the  Caliphate,  then  represented  by 
Mostassim.  This  prince,  from  the  day  of  his  installation 
on  the  throne  of  the  Caliphs,  had  done  nothing  but 
exhibit  his  absurd  vanity  and  taste  for  puerile  pomp, 
which  he  took  for  grandeur.  When  he  Avent  to  the 
Mosque,  he  Avould  only  walk  on  cloth  of  gold ; and 
he  Avould  not  alight  from  his  horse  at  the  gate  of  the 
Temple.  He  kept  his  face  veiled,  in  order,  he  said,  that 
his  features  might  not  be  defiled  by  the  looks  of  a vile 
populace ; and  he  required  all  Avho  came  to  his  palace 
to  kiss  its  threshold,  and  also  a piece  of  black  velvet 
suspended  at  his  door,  for  Avhich  he  demanded  the  same 
honours  as  for  the  famous  black  stone  in  the  temple  of 
Mecca. 

He  Avas  a prince  destitute  of  energy,  judgment,  and 
aptitude  for  business,  Avho,  Avith  the  exception  of  a little 
superficial  employment  in  his  library,  passed  his  Avholc 
time  in  hearing  music,  visiting  his  aviaries,  and  seeing 
conjuring  tricks;  and  he  AA'as  entirely  governed  by  his 
Avomen  and  his  courtiers. 

Such  Avas  the  last  Caliph,  the  last  Pope  of  the  Mussul- 
mans, and  such  his  occupations,  Avhen,  on  the  22nd  of 
January,  1258,  Houlagou  appeared  Avith  his  army  before 
Bagdad.  After  various  engagements,  in  all  of  Avhich 


END  OF  THE  CALIITIATE. 


253 


he  was  victorious,  the  Tartar  summoned  Caliph  Mos- 
tassim  to  surrender.  “ Avoid  Avar,”  said  the  conqueror, 
“ and  do  not  strike  your  fist  upon  the  pricker,  or  take 
the  sun  for  a lamp,  or  it  Avill  be  Avorse  for  you.  If  you 
rase  the  Avails,  and  fill  up  the  ditches  of  Bagdad,  and 
present  yourself  to  us  in  person,  Ave  may  not  chastise 
you ; but  if  in  our  Avrath  Ave  attack  Bagdad,  you  aauII 
not  escape,  not  though  you  should  hide  yourself  in  tlie 
boAA'els  of  the  earth.  If,  then,  you  desire  your  oAvn 
safety,  and  that  of  your  house,  lend  an  ear  to  my 
counsels ; if  you  do  not,  Ave  shall  see  AA^hat  is  the  will 
of  God.” 

The  Caliph  replied  to  this  summons:  “Young  man, 
Avho,  seduced  by  ten  days’  good  fortune,  imagine  your- 
self master  of  the  Avorld,  and  dream  that  your  commands 
are  irresistible,  like  those  of  fate — Avhat  audacity  is  this, 
to  ask  of  me  Avhat  you  will  never  obtain  ? Do  you  not 
knoAV,  that  from  the  East  unto  the  West,  all  Avho  adore 
God  and  profess  the  true  faith  are  my  servants  ? 
Follow,  then,  the  way  of  peace  and  prudence,  and 
return  to  Khorassan.”  * 

While  the  Tartar  envoys  were  bringing  back  this 
haughty  answer  to  their  master,  they  Avere  assailed  by 
the  populace  of  Bagdad,  who  overAvhelmed  them  Avith 
abuse,  spat  on  their  faces,  tore  their  clothes,  and  would 
have  massacred  them,  but  that  some  guards,  sent  in 
haste  by  the  vizier,  snatched  them  from  the  hands  of 
the  Mussulmans. 

On  hearing  of  this  outrage,  Houlagou  exclaimed, 
“ The  behaviour  of  the  Caliph  is  more  crooked  than 
this  bow ; but  so  God  help  me,  I Avill  make  it  as  straight 
as  this  arrow. 

* D’Ohsson’s  “Hist,  of  Mongols,”  vol.  iii.  p.  217- 


254  CHRISTIANITY  IN  CHINA,  ETC. 

On  the  first  of  February,  Houlagou  took  the  city  of 
Bagdad  by  storm,  and  thus  put  an  end  to  the  power  of 
the  Caliphs.  He  had  made  Mostassim  believe  that  he 
was  willing  to  give  his  daughter  in  marriage  to  the 
Caliph’s  son,  Aboubeker,  and  on  the  10th  of  February 
Mostassim  was  seen  issuing  from  his  palace,  with  his 
wife,  his  children,  his  jewels,  and  all  the  most  consider- 
able persons  of  his  court ; he  was  installed  in  a magni- 
ficent tent  near  one  of  the  gates  of  the  city ; and  the 
magistrates,  officers,  and  lawyers  of  the  place  assembled, 
as  if  to  witness  the  nuptial  ceremony,  and  draw  up  the 
contract.  But  when  the  principal  people  were  thus  all 
got  together,  the  Tartars  set  on  them,  and  put  them  all 
to  death.  Bagdad,  the  city  of  science,  learning,  and 
pleasure,  was  given  up  to  pillage  and  slaughter,  and 
more  than  800,000  persons  were  mercilessly  destroyed. 
Sanut  * declares  that  Houlagou  killed  the  Caliph  by 
pouring  molten  gold  down  his  throat,  in  mockery  of  his 
avarice.  The  chronicle  of  St.  Louis  says  that  he  was 
shut  in  an  iron  cage,  and  that  the  Mongol  general, 
adding  insult  to  cruelty,  told  him  that  a person  of  his 
quality  ought  not  to  be  fed  like  an  ordinary  mortal,  and 
ordered  that  he  should  have  no  food  but  the  gold  and 
jewels  that  he  had  been  so  fond  of  and  had  kept  to 
himself,  instead  of  distributing  them  amongst  his  troops. 
It  has  been  said,  too,  that  Houlagou,  at  the  solicitation 
of  his  wife,  had  the  mosques  rased  to  the  ground,  and 
forbade  the  Saracens  to  pay  homage  to  Mahomet ; and 
it  is  certain  that  in  the  sack  of  the  city  he’  spared  the 
Christians. 

The  Nestorians,  who  were  in  considerable  number  in 

* Marin  Sanut,  “ Sccrcta  fidclium  crucis,  &c.,”  lib.  iii.  ch.  7. 


ABIIOKREN.CE  OF  THE  TARTAR  ALLIANCE  IN  EUROFE.  255 


the  town,  suffered  no  damage,  but  remained  in  safety 
in  the  church  where  their  patriarch  Machicha  had 
assembled  them.  After  the  victory  Iloulagou  received 
IMachiclia  in  a friendly  manner,  and  assigned  him  as  a 
residence  one  of  the  Caliph’s  palaces  on  the  Tigris,  and 
the  patriarch  built  there  a spacious  and  beautiful 
church. 

The  Tartars  seemed  at  this  time  in  some  measure  to 
make  common  cause  Avith  the  Christians  in  these  coun- 
tries, the  bond  between  them  being  of  course  their 
common  hatred  of  the  jMussulmans.  But  the  political 
interest  which  tended  thus  to  unite  nations  so  dis- 
similar in  manners  and  religion  did  not  exist  in  the 
North  of  Europe,  and  in  Russia,  Poland,  and  Hungary, 
where  they  were  as  hostile  as  ever;  and  the  Christian 
princes,  who  had  found  themselves  compelled  to  submit 
and  to  serve  in  the  Mongol  armies,  Avere  regarded  Avith 
the  same  horror  as  the  Mongols  themselves. 

Whilst  the  Christians  did  not  object  in  the  South  to 
profit  by  the  alliances  Avhich  some  of  the  princes,  the 
King  of  Armenia,  for  instance,  had  entered  into  AAuth  the 
Tartar  generals,  they  regarded  with  detestation,  as 
deserters  from  the  Christian  name,  those  who  in  the 
North  had  done  the  same  thing — perhaps  only  Avith  the 
vieAv  of  preserving  their  people  from  the  misfortune  of 
an  unequal  and  hopeless  struggle.  This  Avas  because 
in  the  North  the  troops  demanded  by  the  Mongols  as 
auxiliaries,  having  no  Mussulmans  to  fight,  Avould 
infallibly  have  had  to  turn  their  arms  against  their 
OAvn  countrymen  and  fellow  Christians.  Thus,  in 
1254,  Avhen  Livonia  and  Poland  appeared  to  be 
threatened,  and  the  Pope  wished  to  guard  from  in- 
vasion the  countries  Avhere  the  establishment  of  Chris- 


256  CHRISTIANITY  IN  CHINA,  ETC. 

• 

tianity  had  been  so  difficult,  he  wrote  to  the  bishops, 
enjoining  them  to  preach  a crusade  against  the  Tartars 
and  their  accomplices^  by  which  he  meant  the  Russians, 
whose  troops  formed  part  of  the  army  of  Baton. 

The  aversion  felt  by  Western  Europeans  to  any 
alliance  with  the  Tartars  is  shown  still  more  strongly 
in  a letter  of  Alexander  IV.  to  Bela,  King  of  Hungary, 
on  the  occasion  of  a proposal  made  to  the  latter  by 
Bereka,  the  successor  of  Baton.  He  had  sent  ambas- 
sadors to  offer  to  Bela  an  alliance  to  be  cemented  by 
the  marriage  of  their  children.  Under  this  arrange- 
ment  the  son  of  the  King  of  Hungary  was  to  march 
with  a certain  number  of  Hungarian  troops,  as  an 
auxiliary  of  the  Tartars,  and  to  receive  the  fifth  part  of 
all  the  booty  that  was  made  in  the  war.  Hungary  Avas 
also  to  be  exempt  from  all  tribute,  and  the  Tartars 
Avere  to  respect  her  frontier.  These  liberal  offers  hoAv- 
ever  were  accompanied,  in  case  of  refusal,  Avith  menaces 
of  a cruel  Avar,  and  of  the  total  destruction  of  the 
country. 

Bela,  who,  on  the  first  irruption  of  the  Mongols,  had 
only  been  able  to  offer  them  a feeble  resistance,  and 
Avho  subsequently  had  only  OAved  to  their  spontaneous 
retreat  the  possibility  of  resuming  his  throne,  had 
recourse  in  this  neAv  perplexity  to  his  customary 
refuge.  He  AA^rote  to  Rome  for  help  and  counsel,  and 
did  not  forget  to  remind  the  Pope  that  in  similar 
circumstances,  Gregory  IX.  had  abandoned  him  to  the 
fury  of  the  Mongols. 

“ The  complaints*  contained  in  the  beginning  of 
your  letter,”  replies  Alexander,  “ have  rent  our  heart. 


* Odoi’  Eayiiald,  “ Annul.  Eccl.”  vol.  xiv.  No.  33.  p.  50. 


REPLY  OF  ALEXANDER  III.  TO  BELA. 


257 


It  is  stated  therein  that  when  yonr  kingdom  was 
cruelly  devastated  by  the  Tartars,  you  asked  for  help 
from  our  predecessor  Gregory,  and  that  that  pontiff,  as 
if  he  had  forgotten  your  signal  devotion  and  that  of 
your  ancestors,  was  not  willing  to  show  even  in  words, 
far  less  in  actions,  that  he  grieved  for  the  slaughter 
of  your  subjects.  You  add,  that  after  his  death,  and 
during  the  vacancy  of  the  apostolic  see,  the  cardinals 
gave  you  the  consoling  promise  that  the  future  Pope 
would  exert  himself  to  drive  the  barbarians  from  your 
frontier,  but  that  this  hope  had  not  been  realised. 

“ In  seeking  the  assistance  and  advice  of  the  Church 
against  the  fresh  attacks  of  the  Tartars,  you  show  that 
she  scorned  and  forsook  you  in  your  former  peril  — but 
if  you  will  consider  the  unfortunate  situation  of  the 
Church  herself  at  that  period,  we  believe  that  you  will 
absolve  her  from  blame,  and  agree  that  the  omission  of 
which  you  complain  can  only  be  attributed  to  the  mis- 
fortunes of  the  time,  and  to  the  iniquity  of  those  who 
were  then  troubling  the  Church.  The  Emperor 
Frederick  exercised  the  most  violent  tyranny  against 
the  Apostolic  See;  he  attacked  it  with  his  whole  power, 
in  order  that,  when  he  had  crushed  it,  he  himself  might 
receive  the  supreme  honour.  To  defend  her  own 
liberty  and  that  of  her  sons,  the  Church  had  to  make 
such  great  expenditure,  and  became  herself  so  oppressed 
by  debts,  that  it  was  impossible  for  her  to  afford 
succour  to  others,  — and  even  to  this  day  her  resources 
have  not  enabled  her  to  acquit  herself  of  all  her 
liabilities. 

“If  after  the  accession  of  the  new  pontiff  the 
promises  given  by  the  cardinals  were  not  fulfilled, 

VOL.  I.  s 


258  CHRISTIANITY  IN  CHINA,  ETC. 

it  was  because  that  help  was  no  longer  necessary,  since 
the  Tartars  had  then  evacuated  j^our  territories.  You 
add  that  not  having  it  in  your  power  to  resist  such 
powerful  enemies,  you  Avould  be  compelled,  should  you 
not  receive  any  assistance  from  the  Holy  See  (though 
groaning  over  the  necessity),  to  enter  into  a treaty 
of  alliance  with  them,  and  that  they  had  even  pressed 
you  to  do  so,  offering  a daughter  of  a Tartar  prince  in 
marriage  to  your  son  — or  a son  of  theirs  to  your 
daughter,  according  to  your  choice.”  Then  passing  in 
review  the  other  conditions  offered  to  Bela  by  the 
Mongols,  Alexander  goes  on  to  declare  that  a king  of 
Hungary,  or  any  Christian  king,  should  be  ashamed  to 
hold  on  conditions  so  humiliating,  not  only  all  the 
kingdoms  of  the  world,  but  even  his  life,  or  that  of  his 
family. 

“ Turn  with  horror,  my  son,”  cries  the  pontiff,  “ from 
the  thought  of  clouding  the  splendour  of  your  titles 
with  shame,  and  staining  with  perpetual  ignominy  the 
beauty  of  your  reign.  To  what  infamy  would  not  a 
prince  expose  himself  who  should  break  with  the  whole 
body  of  the  faithful  to  connect  himself  with  pagan 
nations,  and  march  with  them  against  Christian  sove- 
reigns and  their  subjects?  What  trust  also  could  he 
place  in  the  duration  of  an  alliance  Avhich  would, 
instead  of  securing  his  safety,  at  the  utmost  only  retard 
his  ruin  ? Is  it  not  well  knoAvn  that  the  Tartars  have 
seduced  many  nations  by  insidious  treaties,  and  that  as 
they  hold  not  the  true  faith,  no  account  is  to  be  made 
of  their  oaths.  The  union  of  a Hungarian  princess 
with  the  son  of  Bereka,  or  the  daughter  of  the  latter 
Avith  a Hungarian  prince,  Avould  not  be  a marriage,  but 


TUE  FORTY-NINE  MARTYRS  OF  SANDOMIR.  259 


an  infjiinous  adultery,  since  Christian  persons  cannot 
unite  themselves  in  the  Lord  with  pagans.” 

Such  were  the  expostulations  by  which  the  Pope 
deavoured  to  deter  Bela  from  the  proposed  alliance. 
In  conclusion  he  excuses  himself  for  not  being  able  to 
send,  according  to  the  king’s  request,  a body  of  a 
thousand  armed  men,  but  promises  a liberal  concession 
of  indulgences  for  a crusade  against  the  Tartars. 

O O 

Alexander  IV.  could  not,  in  fact,  offer  Bela  anything 
more  than  the  expression  of  his  sincere  sympathy, 
Avhich  was  not  very  efficacious  against  an  invasion  of 
Mongol  hordes.  Fortunately  for  Hungary,  Bela  found 
better  help  in  an  alliance  with  Bohemia,  who  also  had 
at  this  time  to  look  about  for  the  means  of  defence,  and 
more  fortunately  still,  Bercka,  after  having  ravaged 
Poland,  thought  proper  to  turn  his  arms  in  the 
direction  of  Persia.  The  cruelties  perpetrated  by  the 
Tartars  in  Poland  should  not  be  entirely  passed  over, 
since  they  served  to  give  martyrs  to  the  Church,  and.  to 
the  faithful,  beautiful  examples  of  Christian  fortitude. 

At  the  time  of  the  second  irruption  of  the  Tartars  in 
1260,  Sadoc,  whom  St.  Dominic  had  sent  into  Hungary 
to  preach  Jesus  Christ,  was  governing  a pious  colony  of 
brethren  at  Sandomir,  and  Fontana  relates*  that  the 
glorious  trial  reserved  for  these  Dominicans  was  thus 
revealed  to  them.  On  the  evening  before  the  dav  of 
their  martyrdom,  the  novice  who  was  reading  to  the 
monks  in  the  refectory  from  the  martyrolog}^  suddenly 
saw  in  the  book,  written  in  letters  of  gold,  these  words, 
“ At  Sandomir  the  deaths  of  forty-nine  martyrs.”  At 
first  he  felt  uncertain  whether  he  ought  to  read  the 


Monuraenta  Dominicana,  ann.  1260. 


260  CHRISTIANITY  IN  CHINA,  ETC. 

words  or  not,  but  he  soon  pronounced  them  in  a loud 
voice.  Sadoc  and  the  other  fathers,  greatly  astonished, 
wished  to  see  the  book,  but  the  letters  of  gold  vanished 
as  soon  as  tliey  took  it  into  their  hands. 

The  prior  then  turning  towards  the  monks  said  to 
them,  “ These  divinely  traced  letters  are  a warning 
from  heaven,  my  beloved  brethren,  and  it  is  not  in  vain 
that  they  have  been  revealed  to  the  eyes  of  this  young 
and  innocent  novice.  The  author  of  life  and  death  has 
thus  given  us  notice  to  prepare  ourselves  for  that  life 
which  shall  know  no  end.  Let  no  one  of  us  therefore 
neglect  to  do  so  by  the  reception  of  the  sweet  and  holy 
viaticum.  The  Tartars  Avill  take  from  us  indeed  our 
lives — but  only  the  mortal  life,  so  transitory  and  full  of 
pain  ; whilst  a life  eternal  and  full  of  felicity  will  be 
granted  to  us  in  exchange  by  Jesus  Christ  the  king  of 
martyrs.”  On  the  very  next  day  the  Tartars  arrived 
before  Sandomir,  and  took  the  town  by  assault.  Sadoc 
assembled  all  the  brethren  in  the  church,  and  they 
began  to  sing  the  anthem  “ Salve  Regina,”  but  while 
they  were  employed  thus  in  celebrating  the  praise  of 
God  for  having  judged  them  worthy  of  the  immortal 
palm  — the  barbarians  broke  in  and  massacred  them 
all. 

About  the  same  time  the  glorious  death  of  an  illus- 
trious and  zealous  missionary,  also  afforded  consolation 
to  the  Church  in  the  midst  of  her  sufferings.  This  was 
a Hungarian  prince,  who  having  reached  an  advanced 
age,  and  being  weary  of  human  dignities,  had  exchanged 
the  insignia  of  sovereignty  for  the  modest  habit  of  St. 
Hominic,  and  had  gone  to  evangelise  the  barbarous  in- 
habitants of  remote  countries.  The  prior  of  the  convent 
which  sheltered  this  valiant  apostle  during  this  Tartar 


IIOULAGOU  AND  NASSIR. 


261 


invasion,  tliought  to  retire,  in  order  to  save  Ills  own  life 
and  the  lives  of  his  brethren.  This  good  monk,  how- 
ever, entreated  to  be  left  behind  as  guardian  of  the  con- 
vent and  the  church,  adding,  to  overcome  the  unwill- 
ingness of  the  prior,  that  he  was  already  old,  and  that 
if  the  Tartars  should  kill  him,  the  death  of  one  useless 
old  man  would  be  of  little  consequence  to  the  Order. 
His  perseverance  at  length  triumphed,  and  when  his 
brethren  had  departed,  he  employed  himself  in  keeping 
up  the  courage  of  the  faithful  in  the  town,  administering 
the  sacrament  to  them,  and  enjoining  them  to  receive 
fearlessly  for  the  love  of  God,  the  death  inflicted  by  the 
barbarians. 

When  the  brethren  returned  some  days  afterwards  to 
the  convent,  they  found  the  body  of  the  holy  old  man 
prostrate  before  the  high  altar,  pierced  with  many 
wounds,  and  bathed  in  blood,  Avith  the  arms  stretched 
out  in  the  form  of  a cross,  and  the  brains  scattered  all 
about.* 

Whilst  the  Mongols  were  covering  Poland  with  blood 
and  ruins,  Houlagou,  in  the  East,  was  completing  the 
conquest  of  Syria.  After  the  capture  of  Bagdad  he  had 
entered  Mesopotamia,  seized  on  Merdin  and  Harran, 
passed  the  Euphrates,  and  made  himself  master  of 
Aleppo  and  Damascus. 

The  Tartar  general  had  sent  orders  to  Nassir,  the 
Sultan  of  Aleppo,  to  submit  at  once,  and  come  in  person 
to  meet  him;  but  Nassir  only  sent  his  son  Aziz  — though 
with  rich  presents,  and  accompanied  by  many  dignitaries 
of  the  court.  When  they  were  admitted  to  an  audience, 
Houlagou  demanded  why  their  master  had  not  come 

* Fontana  Monument,  dom.,  ann.  1261. 
s 3 


262  CIIIIISTIANITY  IN  CHINA,  ETC. 

himself  ? They  alleged  that  it  -vvas  because  he  feared 
that  if  he  should  absent  himself  from  his  country,  the 
Franks,  his  neighbours  and  enemies,  would  come  and 
invade  it. 

Houlagou  seemed  to  accept  the  excuse,  and  kept 
young  Aziz  with  him  all  the  winter ; but  when  he  dis- 
missed liim,  he  gave  him  the  following  letter,  to  deliver 
to  his  father.* 

“ In  the  name  of  God,  the  Creator  of  the  heavens 
and  the  earth ! Know,  oh  Prince  Kassir,  that  we 
arrived  before  Bagdad  in  655  (a.d.  1257),  and  that  we 
took  its  sovereign  prisoner.  He  had  behaved  ill  to  us, 
and  being  questioned,  he  acknowledged  this,  and  owned 
that  he  deserved  death.  Covetous  of  his  riches,  he 
has  ended  by  losing  all.  His  grasping  despotism  has 
caused  him  to  exchange  the  most  precious  goods  for 
annihilation.  According  to  the  adage,  ‘ That  which 
has  reached  the  summit  begins  to  decline,’  but  we,  on 
the  contrary,  are  increasing. 

“ Oh ! Prince  Nassir,  and  all  you  generals  and  war- 
riors of  Syria,  know  that  we  are  the  soldiers  of  God 
upon  the  earth,  and  that  he  has  created  us  in  his  wrath, 
and  given  us  power  over  those  who  have  awakened  his 
anger.  May  the  example  of  so  many  countries  en- 
lighten you  ! May  the  misfortunes  of  others  serve  you 
for  a lesson ! 

“ Surrender,  before  the  veil  shall  open  f ; for  we  arc 


* The  letter  is  said  to  have  been  written  in  Arabic  by  the  cele- 
brated astronomer  Nassir-sed-din,  who  had  attaclicd  himself  to  IIou- 
lagou. 

■[  Coran,  chap.  i.  ver.  20.  This  letter  contains  several  quotations 
from  the  Coran,  which  seems  strange  from  a Tartar  general. 


LETTER  OF  IIOULAGOU  TO  NASSIR. 


2G3 


not  sensible  to  tears,  nor  moved  by  complaints.  As  to 
pity,  God  has  taken  it  out  of  our  hearts,  and  woe  to 
those  who  do  not  belong  to  us ! 

“ You  know  how  many  countries  we  have  conquered, 
how  many  nations  we  have  destroyed.  Let  flight  be 
yours,  and  let  pursuit  be  ours!  But  what  road  will 
save  you,  what  land  will  protect  you?  Nothing  can 
defend  you  from  our  arms.  Our  steeds  are  lightnings, 
our  swords  thunderbolts,  our  breasts  as  hard  as  rocks, 
our  warriors  as  numerous  as  the  grains  of  sand,  lie 
who  attempts  to  resist  us  will  repent  of  it ; he  who  asks 
our  grace  will  find  safety.  Our  empire  is  respected, 
and  our  vassals  are  secure.  If  you  receive  our  law, 
everything  shall  be  in  common  between  us.  If  }mu 
resist,  if  you  persist  in  your  obstinacy,  lay  the  blame  of 
what  follows  only  on  yourself.  He  who  warns  is 
justified  1 

“ To  us,  fortresses  form  no  obstacles ; armies  do  not 
stop  us.  Y^our  prayers  against  us  will  not  be  heard, 
for  you  use  prohibited  meats,  you  do  not  keep  your 
word,  you  violate  agreements  and  betray  faith,  you 
profess  heresy,  and  you  love  impiety  and  rebellion. 
Learn  that  you  are  condemned  to  abject  misery  and 
contempt ; the  day  will  come  when  you  shall  receive 
the  ignominious  chastisement  of  your  pride,  your  ex- 
cesses, and  your  impiety.  ITou  believe  that  we  are 
Infidels ; we  know  that  you  are  impious,  and  that  the 
Almighty  has  subjected  you  to  our  dominion.  Those 
whom  you  most  honour  are  in  our  eyes  vile.  AYoe 
and  terror  be  upon  those  who  rise  up  before  us ! Grace 
and  peace  to  those  who  find  favour  in  our  eyes  1 

“ AA^e  have  conquered  the  earth  from  the  east  to  the 


264  CHEISTIANITY  IN  CHINA,  ETC. 

west,  and  despoiled  those  who  possessed  riches;  we 
have  carried  away  all  vessels* 

“ Choose  then  in  your  own  mind  the  path  of  safety, 
and  hasten  to  reply  to  this  before  war  shall  have 
kindled  its  fires  and  cast  its  spark  upon  you.  Suddenly 
you  will  experience  the  most  terrible  calamities ; in  the 
twinkling  of  an  eye  your  country  shall  become  a desert, 
and  you  shall  nowhere  find  a refuge.  The  angel  of 
death  will  exclaim,  ‘ Is  there  one  of  you  that  gives  the 
least  sign  of  life,  or  whose  voice  utters  the  lightest 
murmur  ? ’ f We  act  honestly  in  warning  you.  Ex- 
plain your  intentions  promptly,  lest  chastisement  come 
upon  you  unawares.  Be  on  your  guard  ; and  when 
you  shall  have  finished  our  letter,  read  the  commence- 
ment of  the  Bees,  and  the  end  of  Sad-X 

“ We  have  scattered  the  diamonds  of  our  Avords,  it  is 
for  you  to  reply ; and  safety  to  him  Avho  chooses  the 
way  of  safety ! ” 

This  insolent  letter  Avas  received  very  coldly  by 
Nassir,  Avho  replied  in  the  same  tone ; and  it  is  curious 
to  see  the  swelling  pride  of  Tartar  and  Arab  contending 
together,  in  epistles  Avhich  are  more  like  odd  literary 
compositions  than  documents  concerning  public  affairs. 
Aleppo  replies  to  Houlagou  thus  : — 

“ Say,  0 my  God  ! Master  of  Empires  ! Thou  givest 
dominion  to  Avhomsoever  thou  Avilt : do  thou  help  us ! 
Praise  be  to  God,  the  sovereign  of  the  universe ; health 
and  benediction  upon  the  Coryphasus  of  the  envoys  of 
God,  the  last  of  the  prophets,  Mahomet  the  unlettered, 
and  upon  all  his  famil}' ! 

* Coran,  chap,  xviii.  vcr.  78.  f Ibid.  chap.  xix.  ver.  98. 

f T\Vo  cliapters  so  called  in  the  Coran. 


KEPLY  OF  NASSIR  TO  IIOULAGOU. 


2G5 


“ AVe  have  made  ourselves  acquainted  with  the  con- 
tents of  the  letter  of  your  Highness  the  Sultan  (may 
God  give  you  grace  to  find  the  true  way,  and  to  know 
the  truth),  informing  us  that  you  were  created  in  the 
wrath  of  God,  and  are  cast  against  tliose  Avho  have 
merited  his  anger ; that  you  are  affected  by  no  tears  or 
complaints,  and  that  God  has  taken  pity  out  of  your 
hearts.  That  is  one  of  your  great  vices ; such  is  the 
character  of  devils,  and  not  of  sovereigns ! This  spon- 
taneous avowal  disgraces  you.  Oh  ! Infidels,  I icill  not 
adore  tchat  you  adore.*  You  are  accursed  in  all  books 
of  revelation,  you  have  been  painted  with  the  most 
abominable  features,  you  have  been  pointed  at  by  all 
celestial  apostles,  and  we  have  known  you  since  you 
were  created.  You  are  Infidels,  as  you  yourself  sus- 
pect, and  is  not  the  curse  of  God  upon  Infidels  ? f You 
say  that  we  profess  heresies,  that  we  have  broken  our 
faith,  that  we  have  given  ourselves  up  to  rebellion  and 
impiety.  He  who  does  not  care  for  any  consequences 
reminds  us  of  our  principles ! It  is  as  if  Pharaoh  had 
undertaken  to  praise  God,  he  who  denied  the  true  faith ! 

“ We  are  the  true  believers ; to  us  no  transgression 
can  be  imputed,  and  we  give  cause  for  no  suspicion. 
To  us  was  the  Koran  sent  from  heaven,  and  the  God 
whom  we  adore  is  eternal.  We  believe  firmly  in  the 
revealed  word,  and  we  know  how  it  ought  to  be  inter- 
preted; but  assuredly  for  you  was  fire  created,  to 
consume  your  skin. 

“ When  the  heavens  shall  be  rent,  and  the  stars  shall 
be  dispersed,  and  the  seas  shall  mingle  their  waters,  and 


* Coran,  chap.  xix.  ver.  41. 


I Ibid.  chap.  ii.  ver.  89. 


266  CHRISTIANITY  IN  CHINA,  ETC. 

the  sepulchres  shall  be  overthrown,  the  soul  will  see  the 
future  of  its  whole  life.* 

“ Is  it  not  a strange  thing  to  threaten  lions  with 
bruises,  tigers  Avith  hyenas,  and  brave  soldiers  Avith  the 
attacks  of  poor  ragamuffins  ? 

“Our  steeds  are  from  Barca  — oursA\mrds  from  Yemen, 
— our  arms  are  renoAvned  for  strength  from  the  east  to 
the  Avest.  Our  Avarriors  spring  on  their  prey  like  lions, 
our  horses  overtake  all  whom  they  pursue,  our  SAvords 
cut  in  pieces  all  Avhom  they  attack,  and  our  bloAvs  are 
thunderbolts  ! Abusive  Avords  do  not  break  our  hearts, 
nor  menaces  cause  us  any  fear.  Kesistance  to  you  is 
obedience  to  God.  If  Ave  kill  you,  our  prayers  Avill  have 
been  heard,  if  you  kill  us.  Paradise  aAvaits  us. 

“ You  say,  ‘ Our  breasts  are  like  rocks:  Ave  are  as  nu- 
merous as  the  grains  of  sand.’  But  is  the  butcher  terri- 
fied at  the  number  of  the  sheep  ? and  Avill  not  a small 
fire  consume  a vast  pile  ? We  Avill  not  fly  from  death 
in  order  to  live  in  disgrace.  If  Ave  live  Ave  Avill  be  happy, 
if  Ave  die,  Ave  Avill  be  martyrs.  Shall  not  the  soldiers  of 
God  triumph?!  And  you  demand  from  us  the  obedience 
Ave  pay  to  the  head  of  the  faithful,  to  the  vicar  of  the 
Prophet!  We  Avill  not  obey  you;  certainly  AA’-e  shall 
prefer  going  to  join  him  : you  ask  Avhether  Ave  Avill 
submit,  before  the  veil  shall  open,  and  you  shall  reach  us. 

“ The  beads  of  your  Avords  are  badly  threaded.  If  the 
veil  is  rent,  if  fate  shall  be  accomplished,  it  Avill  then  be 
seen  Avho  is  in  fault,  Avho  has  been  an  apostate,  return- 
ing to  the  Avorship  of  idols,  and  acknoAvledging  more 
than  one  God. 


• Coran,  chap.  xix.  ver.  1. 
t Coran,  chap.  v.  vcr.  68. 


REPLY  OE  NASSIR  TO  IIOULAGOU. 


2G7 


“ You  have  indeed  said  sucli  strange  tilings,  that  little 
more  was  wanting  that  the  earth  should  open,  and  the 
mountains  be  crumbled  away.  Tell  your  secretary,  the 
composer  of  your  letter,  that  notwithstanding  his  con- 
ciseness, he  has  not  restrained  himself  within  due 
bounds ; and  in  truth,  we  care  no  more  for  your  prose 
than  for  the  sound  of  the  rahab  ” ( a kind  of  Persian 
violin),  “ or  than  for  the  buzzing  of  a fly  ; for  you  have 
repayed  your  benefactor  with  ingratitude,  and  have 
merited  severe  chastisement. 

“ Assuredly  we  will  keep  a register  of  these  discourses, 
and  we  will  make  them  bear  the  punishment  with 
usury.*  You  are  playing  with  us  with  your  lying 
threats ; you  have  Avished  to  show  your  eloquence.  One 
might  say  to  you  ‘ You  have  remembered  something; 
but  you  have  forgotten  a great  many  things.’  You 
Avrite,  The  perverse  shall  one  day  know  their  fate. 
Such  is  your  apostrophe,  and  here  is  our  ansAver.  The 
commandment  of  God  shall  be  fulfilled  ; do  not  hasten 
the  fulfilment. 

“ Prince  Nassir  and  the  generals  and  Avarriors  of  Syria 
will  not  decline  the  combat ; they  aAA'ait  with  impatience 
the  neighing  of  your  steeds,  and  the  charge  of  your 
AA’-arriors  : for  they  have  made  a vow  to  fight  you.  You 
had  better  not  -leap  into  hell,  it  is  a bad  resting  place, 
nor  strike  with  your  SAVord  upon  a lion’s  mane.  All 
will  tell  you  that  if  you  have  arms  strong  in  battle, 
that  Avill  be  your  best  eloquence.  You  have  no  occasion 
to  quote  verses,  nor  compose  letters,  nor  Avrite  histories. 
We  await  you,  and  God  give  the  victory  as  it  shall 
please  him ; we  do  not  scatter  diamonds  of  Avords ; but 


* Coran,  chap.  xix.  ver.  78. 


268  CHRISTIANITY  IN  CHINA,  ETC. 

we  say  what  comes  into  our  mind,  and  we  excuse  him- 
who  stammers.  We  salute  you.” 

All  this  eloquence  made  small  impression  on  the  Tartar 
Houlagou,  who  immediately  advanced  his  army,  and 
laid  siege  to  Aleppo.  Twenty  catapults  played  for  five 
days  against  the  town,  and  it  was  taken  by  assault  on 
the  18th  of  January,  1260.  An  incredible  amount  of 
treasure  was  found  in  it,  and  the  carnage  was  still  more 
horrible  than  at  Bagdad.  The  streets  were  choked  up 
with  corpses,  and  it  is  stated  that  1 00,000  women  and 
children  were  taken  and  sold  for  slaves  in  Little  Ar- 
menia, or  in  the  territories  of  Europeans.  The  Mongols 
were  masters  of  Syria,  and  they  dismantled  the  towns 
and  citadels,  and  planted  their  garrisons  as  far  as  Gaza. 

After  the  conquest  of  Syria,  Houlagou  was  preparing 
to  pass  on  to  Jerusalem,  deliver  the  Holy  City  from  the 
hands  of  the  Saracens,  and  restore  it  to  the  Christians  ; 
when  he  received  the  news  that  Mangou  his  brother 
was  dead,  and  that  the  Tartars  were  waiting  to 
proclaim  him  their  Grand  Khan.  Mangou  had  been 
killed  in  China  in  the  month  of  December  1259,  in  a 
war  against  the  Chinese  Emperor. 

Houlagou,  therefore,  was  obliged  to  leave  Syria,  but 
he  left  an  army  of  a hundred  thousand  men,  under  the 
command  of  a general  named  Kitou-Boga,  who  was 
said  to  be  much  attached  to  the  Christians.  Houlagou 
himself  had  been  very  favourably  disposed  towards 
them,  and  intended,  it  was  said,  to  be  baptized  and 
make  a public  profession  of  Christianity.  This  welcome 
news  was  carried  to  Rome  by  a priest  named  John, 
who  gave  himself  out  for  an  envoy  from  Houlagou, 
and  he -asked,  on  behalf  of  the  Tartar  prince,  that  there 
might  be  sent  to  Persia  a priest  distinguished  for 


IIOULAGOU  AND  ALEXANDER  IV. 


269 


purity  of  life  and  learning,  who  should  complete  the 
conversion  of  the  “ Governor  of  the  West.”  Notwith- 
standing the  ready  confidence  always  felt  in  the  truth 
of  intelligence  of  this  kind,  experience  had  taught 
Christian  powers  by  this  time  not  to  count  much  on 
the  veracity  of  those  who  brought  it;  and  since  the 
envoy  had  no  letter  from  Iloulagou,  nor  any  docu- 
ment to  authenticate  his  mission,  Alexander  IV., 
though  he  wrote  a congratulatory  letter  to  the  Tartar 
prince,  charged  the  Patriarch  of  Jerusalem  to  verify 
the  facts  on  which  his  congratulations  were  based. 

“ Our  heart,”  says  the  Pope,  “ thrilled,  and  our  soul 
dilated  with  joy,  on  learning  from  the  Hungarian  John, 
who  calls  himself  your  messenger,  the  happy  news  that 
God  had  mercifully  opened  the  eyes  of  your  mind ; ” 
and  then,  having  expressed  in  warm  and  pious 
language  the  joy  of  the  Church  on  learning  the  conver- 
sion of  Houlagou,  Alexander  continues  thus — “ There 
is  one  consideration  that  will  not  have  escaped  your 
sagacity  — namely,  what  a vast  increase  of  power  there 
would  be  for  the  subjugation  of  the  Saracens,  if  the 
Christian  armies  should  unite  their  strength  with 
yours.  Shielded  by  the  buckler  of  Christian  faith  — 
supported  by  the  Divine  protection  — you  would  attain 
the  very  summit  of  temporal  grandeur,  whilst  at  the 
same  time  you  would  secure  eternal  glory.”  In  conclu- 
sion, the  sovereign  pontiff  entreats  Houlagou  to  reveal 
to  the  Patriarch  of  Jerusalem  the  secret  of  his  inten- 
tions, in  order  that  thus  prepared  he  may  be  able  to 
take  measures  for  the  common  cause  with  all  conve- 
nient celerity. 

It  was,  in  fact,  highly  desirable  to  know  what  were 
the  intentions  of  the  Tartars;  for  the  barrier  that 


270  CHRISTIANITY  IN  CHINA,  ETC. 

separated  them  from  the  crusaders  Avas  broken,  noAV 
that  Aleppo,  Damascus,  and  Syria  Avere  almost  entirely 
subject  to  them.  Houlagou,  Avhile  confiding  his  autho- 
rity to  Kitou-Boga,  had  ordered  him  to  conquer  Jeru- 
salem and  restore  it  to  the  Christians ; and  Kitou- 
Boga  Avas  Avith  great  good  Avill  setting  about  the 
execution  of  the  order,  Avhen  an  unfortunate  occurrence 
entirely  put  to  flight  his  friendly  feelings.  The  Chris- 
tians of  Sidon  and  of  the  castle  of  Beaufort  had  made 
a sally  against  the  Saracens,  in  Avhich  they  Iiad  carried 
off  considerable  bootyq  and  the  nepheAV  of  Kitou-Boga, 
being  in  the  neighbourhood,  hastened  to  the  spot,  and 
in  the  name  of  his  uncle  demanded  his  share  of  the 
prize.  The  Christians  refused  to  giA'^e  it  up,  charged 
the  Tartars,  and  killed,  along  Avith  others,  the  iiepheAV 
of  Kitou-Boga ; and  Avhen  the  neAvs  of  this  untoAvard 
event  Avas  brought  to  the  general,  he  mounted  his  horse 
and  ordered  an  immediate  attack  on  Sidon,  AA'hich  he 
took,  and  destroyed  the  greater  part  of  the  fortifications. 
From  that  moment,  says  the  monk  Hay  ton,  the  Chris- 
tians and  Tartars  had  no  confidence  in  each  other  any 
more. 

The  taking  of  Sidon  Avas  up  to  this  time  the  first 
harm  the  Tartars  had  done  the  Franks ; but  there  Avas 
noAV  reason  to  apprehend  that  the  latter  Avould  them- 
selves have  to  repulse  the  formidable  force  that  tliey  had 
been  trying  to  turn  against  the  Saracens.  The  Tartars, 
in  fact,  did  not  long  delay  sending  them  a summons  to 
submission,  and  the  military  Orders  of  Templars  and 
Hospitallers,  in  Avlioin  piety  and  valour  Avere  so  Avell 
blended,  held  a meeting,  according  to  their  custom, 
during  the  night,  to  deliberate  upon  the  course  to  be 
taken.  The  Bishop  of  Bethlehem  pronounced  an  ana- 


EUROrE  IN  DREAD  OF  A TARTAR  INVASION.  271 

tliema  upon  those  who  should  be  cowardly  enough  to 
yield  — and  the  reply  of  the  knights  was  to  the  effect, 
that  they  had  not  quitted  the  world  and  devoted  them- 
selves to  God  for  the  sake  of  living  in  ease  and  delight, 
but  to  die  for  Jesus  Christ ; the  Tartars  might,  there- 
fore, come  when  they  would,  they  would  always  find 
the  servants  of  Christ  ready  to  defend  the  Christian 
law  unto  the  death. 

The  Tartars,  upon  whom  so  many  hopes  had  been 
founded,  were  now  become  objects  of  universal  terror ; 
and  all  Syria  seemed  affected  by  the  same  panic  fear. 
Letters  were  written,  and  deputies  sent  to  Europe  to 
implore  help  from  the  kings  of  the  West ; and  the 
report  Avas  soon  current  that  Antioch  and  Tripoli  Avere 
already  in  the  hands  of  the  Mongols.  One  envoy 
came  even  as  far  as  England,  Avhere  a council  was 
assembled,  and  the  people  Avere  enjoined  to  seek  by 
prayer  and  fasting,  and  penitential  tears,  to  move  the 
mercy  of  Heaven  to  remove  the  dreadful  scourge  that 
was  once  more  menacing  Christendom. 

On  the  intelligence  being  transmitted  by  the  Pope  to 
Paris,  St.  Louis  convoked  an  assembly  of  lords  and 
bishops,  to  discuss  the  means  of  averting  a misfortune 
that  seemed  so  imminent.  “ A procession,”  says 
William  of  Nangis,  “ was  ordered  AAUth  litanies  and 
orisons,  and  every  one  was  to  take  care  not  to  swear  or 
take  in  vain  the  names  of  our  Lord  or  his  saints,  and 
to  keep  himself  from  sin,  and  from  a superfluity  of 
garments  and  of  meats.”  It  was  also  ordained  that  for 
two  years  no  tournament  should  be  held,  and  that  it 
should  be  forbidden  to  practise  any  game,  except 
archerj'^  and  shooting  with  the  crossbow. 

In  the  following  year,  1261,  the  Pope  convoked  a 


272 


CHRISTIANITY  IN  CHINA,  ETC. 


council-general  at  Eome,  to  consider  wliat  measures 
could  be  taken  to  protect  Christendom  from  the 
ferocious  hordes  that  menaced  it.  The  sovereign 
pontiff  renewed  his  exhortations,  and  endeavoured  to 
arouse  the  Christian  princes,  not  only  against  the 
Mongols  of  Persia  and  Syria,  but  also  against  those 
who  were  marching  upon  Hungary  in  consequence  of 
the  refusal  by  King  Bela  of  their  offers  of  alliance  — a 
refusal  that  had  been  suggested  by  the  Pope.  The 
most  remote  countries  of  Europe  had  to  furnish  a 
contingent  of  men  and  money;  and  envoys  came  in  1262, 
to  announce  to  the  Pope  that  Norway  had  all  in 
readiness.  When  he  dismissed  them.  Urban  IV.  gave 
them  letters  to  the  archbishop,  and  also  to  the  Bishops 
of  Bergen,  the  Orcades,  and  Stavanger,  to  urge  them 
not  to  relax  their  efforts,  since  the  succours  that  were 
looked  for  from  them  became  every  day  more  necessary. 

While  these  preparations  were  going  on,  however, 
events  were  taking  place  that  rendered  them  useless, 
or  at  least  changed  their  object ; for  the  Tartars  were 
now  flying  before  the  Egyptians.  The  Queen  of  Aleppo 
had  strengthened  the  forces  of  the  Couttouz  Sultan  of 
Egypt,  who  had  now  no  longer  anything  to  dread  from 
his  Syrian  rival,  and  finding  his  power  so  much  in- 
creased, resolved  on  endeavouring  to  drive  out  the 
Tartars.  He  advanced  therefore  to  Acre,  where  he  en- 
tered into  a treaty  with  the  Christians,  and  after  having 
given  three  days  to  tlie  refreshment  of  his  army,  entered 
Galilee,  where  Kitou-Boga  was  encamped,  in  the  plain 
of  Tiberias,  near  a place  called  the  Eountain-of  Goliath. 
Ho  surprised  the  camp,  and  after  several  engagements, 
defeated  and  killed  Kitou-Boga,  with  several  thousands 
of  his  Tartars, — carried  off  his  children  as  prisoners, — 


DECLINING  POWER  OF  THE  TARTARS. 


273 


pursued  those  who  fled,  and  taught  men  that  the 
Tartars  were  not  invincible.  A victory  gained  over  tlie 
Mongols  was  in  fact  a thing  hitherto  unheard  of  in 
these  countries,  and  this  of  the  Sultan  of  Kgypt  power- 
fully reanimated  the  hopes  of  the  jMussulinans,  whilst 
its  effects  were  in  no  less  degree  disastrous  for  the 
Christians.  At  Damascus  the  unexpected  victory  was 
no  sooner  proclaimed  than  the  ^lussulmans  rushed  tu- 
multuously to  the  houses  of  the  Christians,  pillaged 
them  from  top  to  bottom,  massacred  the  inhabitants, 
and  then  burnt  the  churches  of  St.  James  and  St. 
Mary. 

Symptoms  of  declining  strength  in  the  power  of  the 
Tartars  were  soon  manifest  at  many  points,  and  in  no 
long  time  produced  considerable  modifications  in  their 
policy.  The  dismemberment  of  the  vast  empire  of 
Tchinguiz-Khan  was  consummated ; and  though  even 
its  divisions  formed  powerful  states,  their  power  was 
not  so  great  as  to  make  Europe  and  Asia  tremble,  and 
we  shall  soon  see  these  haughty  Mongols,  who  before 
would  scarcely  deign  even  to  receive  ambassadors  from 
other  nations,  and  offered  only  the  alternatives  of  sub- 
mission or  destruction,  bending  their  pride  to  make  the 
first  advances  to  Christian  sovereigns,  and  more  espe- 
cially to  the  kings  of  France,  who  were  in  the  East  ge- 
nerally regarded  as  the  most  powerful  of  all. 

Houlagou,  as  we  have  seen,  quitted  Syria  to  ascend 
the  imperial  throne,  left  vacant  by  the  death  of  Mangou- 
Khan  ; but  he  came  too  lute,  and  found  the  place  taken, 
Kublai,  his  brother,  having  been  elected  emperor  in  his 
stead,  in  the  year  1260.  This  was  the  prince  who  to 
the  north  of  China,  already  subjected  by  the  Tartars, 
added  the  territory  of  Mangy,  or  Southern  China.  He 

VOL.  I.  T 


274 


CHKISTIANITY  IN  CHINA,  ETC- 


even  attempted  the  conquest  of  Japan,  but  with  no  other 
result  than  the  loss  of  his  fleet.  At  other  points,  how- 
ever, he  was  more  fortunate.  He  rendered  Tong-king, 
Cochin  China,  and  Pegu,  tributary  to  his  empire,  and 
subjugated  Thibet,  and  the  country  which  separates  the 
course  of  the  Ganges  from  the  rivers  of  Eastern  Asia  ; 
but  no  narrative  extant  affords  so  adequate  an  idea  of 
Kublai  and  his  vast  dominions,  as  the  travels  of  Marco 
Polo,  of  which  we  shall  presently  speak. 

Whilst  this  potentate  was  extending  his  conquests  in 
the  extreme  East,  the  Mongol  Empire  in  the  West  was 
undergoing  divisions  from  which  resulted  some  curious 
changes  in  the  relations  of  the  Tartars  with  the  Persians 
and  the  Franks.  The  first  missionary  sent  to  a ^longol 
chief  had,  as  we  have  seen,  incurred  great  danger,  and 
the  question  had  been  mooted  of  the  expediency  of 
skinning  him  alive,  and  stuffing  his  skin  with  straw. 
The  envoys  of  St.  Louis  had  been  treated  with  less  bar- 
barity, but  with  excessive  pride  and  insolence.  But  the 
successes  of  the  Mamelukes  of  Egypt  now  produced 
some  striking  modifications  in  the  tone  and  behaviour 
of  the  Mongols.  The  victory  gained  over  his  army  at 
the  Fountain  of  Goliath  had  tended  greatly  to  enlighten 
Houlagou  as  to  the  possible  advantages  of  an  alliance 
with  the  Christians ; and  no  sooner  had  the  news 
reached  him  than  he  assembled  an  army,  summoned 
the  princes  of  Georgia  and  Armenia,  and  despatched 
emissaries  to  the  P'rank  princes  in  the  East,  to  induce 
them  to  march  against  the  Sultan  of  Itgypt  and 
the  other  Mussulmans.  It  is  difficult  to  imagine  what 
might  have  been  the  issue  of  such  an  expedition,  had  it 
not  been  checked  at  the  outset  by  the  death  of  Houlagou. 
The  Franks  flattered  themselves  that  if  they  had  met 


DEATHS  OF  IIOULAGOU  AND  IIIS  WIFE.  275 

wltli  success,  the  Holy  Land  would  have  been  given  up 
to  them  by  tlie  Tartars,  without  any  difficulty,  as  the 
latter  could  not  accustom  themselves  to  the  excessive 
heat  of  its  climate.  They  hoped  also  that  they  would 
have  been  exempted  from  all  taxes  and  tributes,  like  the 
Christians  of  Armenia  and  Georgia  ; but  it  is  not  pro- 
bable that  the  same  favours  would  have  been  granted 
them,  unless  on  the  same  conditions  ; that  is  to  say, 
they  would  have  had  to  recognise  the  sovereign  autho- 
rity of  the  Khan,  and  to  follow  him  into  whatever 
part  of  his  empire  lie  should  choose  to  carry  his  arms. 

rioulagou  died  in  his  camp,  on  the  banks  of  the 
Tchogatou,  in  the  month  of  February,  1265,  at  the  age 
of  forty-eight,  and  was  buried  in  an  island  in  the  midst 
of  the  Lake  of  Ormia,  where  he  had  built  a fortress  to 
contain  his  treasures.  Some  months  afterwards  followed 
the  death  of  Doghouz-Khatoun,  who  had  held  the  first 
rank  amongst  his  wives.  “ This  princess,”  says  the 
historian  Raschid,  “was  brought  up  in  the  Christianity 
professed  by  the  Keraite  nation  to  which  she  belonged, 
and  she  constantly  protected  her  fellow  believers  ; it 
was  through  her  influence  that  Houlagou  was  induced 
to  show  so  much  favour  to  the  Christians,  who,  profiting 

Sby  this  period  of  prosperity,  built  churches  in  all  the 
provinces  of  his  dominions.  At  the  entrance  of  the 
^ Ordou  of  Doghouz-Khatoun,  there  was  always  a church 
!'  whence  the  sound  of  bells  could  be  heard.” 

' The  deaths  of  Houlagou  and  his  wife  were  deeply 

deplored  by  the  Christians  of  Asia.  “ At  the  beginning 
of  Lent,”  exclaims  Bar-Hebraeus  *,  “ died  tioulagou, 
whose  wisdom,  magnanimity,  and  great  exploits  have 

1 * Bar-Hebraeus,  Dyn.  xi.  p.  .542. 

' T 2 


276 


CHRISTIANITY  IN  CHINA,  ETC. 


HO  parallel ; and  in  the  summer  following,  his  faithful 
queen  Doghouz-Khatoun  also  quitted  this  world.  By 
the  disappearance  of  these  two  stars,  the  protectors  of 
the  Christian  faith,  the  Christians  of  the  whole  world 
have  been  plunged  into  sorrow  and  mourning.”  An- 
other writer  of  the  time  * goes  so  far  as  to  compare 
them  to  Constantine  and  Helena.  These  strange  exag- 
gerations prove  how  great  were  usually  the  sutferings 
of  the  Christians,  since  the  smallest  manifestations  of 
good-will  were  capable  of  inspiring  such  warmth  of 
gratitude. 

Houlagou  was  succeeded  by  his  son  Abaga,  who, 
though  he  placed  a Mussulman  at  the  head  of  his 
council,  was  nevertheless  a friend  to  the  Christians, 
either  from  policy,  or  from  complaisance  to  his  wife, 
who  was  of  that  faith.  Houlagou,  a short  time  before 
his  death,  had  asked  in  marriage  a daughter  of  Michael 
Paleologus,  the  emperor  of  Byzantium,  and  the  latter 
had  bestowed  on  him  the  hand  of  one  of  his  natural 
daughters,  named  Maria,  whose  mother  was  of  the 
family  of  Diplovatatzi.  Theodosius  de  Ville  Hardouin, 
archimandrite  of  the  convent  of  Pantocrator  f,  or, 
according  to  others  J,  Euthymius,  the  Greek  Patriarch 
of  Antioch,  was  charged  to  conduct  her  to  the  king  of 

* “The  great  and  pious  king,  the  master  of  the  world,  the  hope 
of  the  Christians,  Houlagou-Khan,  died  in  the  year  1265,  and  was 
soon  followed  by  his  excellent  wife,  Doghouz-Khatoun.  The  Lord 
knows  that  tliey  were  scarcely  inferior  to  Constantine  and  his  mother 
Helena.  As  Houlagou  loved  tlie  Cliristians,  all  nations  which  pro- 
fessed the  true  faith  obeyed  him  willingly  and  were  of  great  help  to 
liim.” — “Hist,  des  Orpelians,”  in  the  “ Memoires  sur  TArmenie”  of 
VI.  Saint  Martin. 

I Du  Cange,  Anc.  Byzant.,  p.  235.  Pachymeres,  vol.  iii.  p.  1044. 

J Aboulfaradge,  Chron.  Syr.  p.  567.  Bar-Hebraeus,  p.  567. 


UNION  BETWEEN  CHRISTIANS  AND  TARTARS.  277 

the  Tartars ; but  on  her  arrival  at  Cesarea  she  heard 
of  his  death.  She  continued  her  journey  nevertheless, 
and  arriving  at  the  court  of  Abaga,  was  married  by  him, 
and  thus  became  a Queen  of  the  Mongols.  She  had,  it 
appears,  some  interest  in  the  glory  of  her  religion,  for 
she  petitioned  her  father  to  send  two  painters  to  deco- 
rate the  Greek  church  of  Tauris. 

Abaga,  however,  would  in  all  probability  scarcely 
have  been  induced  by  his  wife’s  teelings  of  piety  to 
make  common  cause  with  the  Europeans,  had  not  the 
Sultan  of  Egypt,  eager  to  avenge  on  the  Christians  the 
evils  they  had  brought  upon  Islam,  attacked  the  King  of 
Armenia,  at  the  same  time  that  he  laid  siege  to  Antioch. 
One  of  the  vassals  of  the  Mongol  sovereignty,  and  the 
most  powerful  of  the  principalities  founded  by  the 
Crusaders,  being  thus  menaced  at  the  same  moment, 
the  common  danger  unavoidably  led  to  a union  betAveen 
the  Christians  and  the  Tartars ; and  Europe  saw  with 
joy  the  Mussulman  power  of  Eg}^pt  engaged  with  a 
formidable  enemy  avIio  had  extended  his  frontiers  to  the 
confines  of  Syria.  The  less  she  was  herself  disposed, 
at  that  epoch,  when  the  enthusiasm  for  the  Crusades 
was  almost  extinct,  to  make  any  efforts  for  the  succour 
of  the  Syrian  colonies,  the  more  she  was  inclined  to 
count  on  the  assistance  of  the  Mongols. 

On  the  other  hand,  the  effects  of  the  division  of  the 
Mongol  empire  began  to  be  felt.  The  Tartar  princes 
could  not  as  sovereigns  dispose  of  such  armies  as  they 
had  commanded  as  generals  of  the  Grand  Khan,  and 
their  neighbours  on  the  North  and  East,  instead  of 
being  auxiliaries,  as  they  were  formerly,  now  often  had 
interests  opposed  to  theirs.  The  Sultan  of  Egypt  found 
means  to  excite  the  jealousy  of  the  Khans  of  Kiptchak, 


278  CHRISTIANITY  IN  CHINA,  ETC. 

and  concluded  a treaty  with  them,  by  which  they  agreed 
to  invade  the  territories  of  Abaga  every  time  that  he 
should  attack  the  Egyptians.  To  counterbalance  the 
effect  of  this  treaty,  therefore,  the  Mongols  sought  the 
alliance  of  the  Christians,  and  Abaga  wrote  to  the  Pope 
a letter  that  he  sent  by  an  ambassador.  Several  letters 
had  been  received  at  Rome  before,  purporting  to  come 
from  this  Tartar  prince ; but,  as  they  were  written  in 
Latin,  they  could  not  be  supposed  to  come  directly  from 
Abaga,  but  must  have  been  the  work  of  some  of  the 
Christians  of  the  East,  acting  under  his  orders,  or 
possibly  sometimes  without  them.  However  that  may 
have  been,  this  letter  of  1267  was  written  in  Mongol, 
and  when  it  came  there  was  nobody  in  Rome  who  could 
read  it,  so  that  the  Pope  was  obliged  to  get  the  envoy 
who  brought  it,  to  give  him  some  verbal  information  of 
its  contents. 

This  explains  how  the  Pope,  in  his  reply  to  the 
Tartar  prince,  came  to  appear  so  entirely  satisfied  of 
his  conversion,  and  also  the  supposition  that  Abaga  had 
shared  in  the  rejoicing  at  the  victory  of  Charles  of 
Anjou  over  Manfred.  Abaga,  according  to  the  testi- 
mony of  Hayton  himself,  was  not  a Christian,  and  the 
defeat  of  Manfred,  though  so  interesting  a matter  to  the 
Ploly  See,  must  have  been  of  very  small  importance  to  the 
Khan  of  Persia.  These  two  points  were  most  likely  in- 
troduced into  the  letter  by  the  person  who  undertook 
the  translation  of  it,  in  order  to  render  the  court  of 
Rome  more  favourably  disposed  to  the  Tartars. 

Abaga  really  manifested  an  intention  of  proceeding 
with  his  father-in-law,  Michael  Paleologus,  to  the  help 
of  the  Christians  against  the  Saracens;  and  he  asked 
the  Pope  to  point  out  the  route  to  be  taken  by  the 


clement’s  letter  to  abaga. 


279 


Christian  kings  in  the  expedition  they  were  preparing, 
in  order  that  he  iniglit  concert  measures  in  accordance 
with  them. 

Clement  replied  in  the  following  terms  : — 

“ AVe  have  received  lately  a noble  messenger  from 
your  greatness,  who  presented  to  us  letters  from  you, 
and  from  which  we  have  learned  what  he  has  verbally 
reported  to  us.  No  person  in  our  palace  being  capable 
of  reading  those  letters,  since  you  did  not,  according  to 
your  custom,  write  in  the  Latin  tongue,  we  were  obliged 
to  depend  upon  the  words  of  your  messenger,  and  reply 
accordingly  to  your  magnificence. 

“ Before  all  things,  we  return  thanks  to  God,  the  giver 
of  all  good,  that  he  has  been  pleased  to  enlighten  the 
eyes  of  your  heart,  and  cause  you  humbly  to  adore  his 
only  Son,  crucified,  for  the  salvation  of  the  human  race. 
You  rejoice,  you  say,  at  the  victory  we  have  gained  in 
the  kingdom  of  Sicily  over  Manfred,  the  natural  son  of 
the  ex-Roman  emperor.  This  rash  usurper  fell  on  the 
field  of  battle,  with  a multitude  of  perfidious  Christians 
and  Saracens,  losing  at  the  same  time  his  life  and  his 
throne,  by  the  powerful  hand  of  our  dear  Son  in  Jesus 
Christ,  Charles  of  Anjou,  on  whom  we  had  bestowed  the 
kingdom.  This  is  what  the  kings  of  France  and 
Navarre  *,  followed  by  a considerable  number  of  counts, 
barons,  and  knights,  have  determined  to  do  with  respect 
to  the  Holy  Land.  Having  taken  the  sign  of  the  cross, 
they  are  preparing  to  combat,  valiantly  and  powerfully, 
the  enemies  of  religion.  Already  in  other  countries 
many  lords  and  men  of  the  common  sort,  animated  by 
their  example,  have  resolved  to  exalt  with  all  their  might 


* Thibaud,  King  of  Navarre. 


280  CHRISTIANITY  IN  CHINA,  ETC. 

the  name  of  Jesus  Christ,  and  destroy  the  power,  the 
religion,  and  even  the  very  name  of  the  Saracens.  You 
write  to  us  that  you  propose  to  join  your  father-in-law, 
and  come  to  the  help  of  the  Latins,  and  for  this  we  re- 
turn ‘you  abundant  and  fervent  thanks.  As  for  the 
route  which  our  people  design  to  take,  we  cannot  inform 
you  of  that  until  we  shall  have  consulted  the  other 
sovereigns,  but  we  will  communicate  to  them  your  in- 
tentions, and  those  of  your  father-in-laAv,  in  order  that 
they  may  the  better  deliberate  on  what  they  will  have 
to  do  ; and  we  will  inform  your  magnificence  by  a 
messenger  of  what  shall  have  been  resolved  upon. 
Persevere,  then,  great  prince,  in  your  salutary  resolu- 
tion, for  you  may  trust  that  God,  if  you  serve  Him  faith- 
fully, will  secure  and  exalt  your  tlirone.  In  Him  is  all 
power,  and  might,  and  empire,  and  the  hearts  of  kings 
are  in  his  hands.  With  a glance  of  his  eye  he  rules  the 
universe,  and  none  can  resist  his  will.”  * 

Clement  X.  doubtless  did  not  fail  to  inform  the 
Ivinas  of  France  and  Navarre,  and  even  the  King^  of 
England,  of  the  offer  of  Abaga,  though  no  written 
proof  that  he  did  so  is  to  be  found  in  the  chronicles  of 
the  time ; in  other  countries,  however,  the  effects  of  this 
negotiation  become  visible.  We  find  that  in  1269,  an 
ambassador  frotn  Michael  Paleologus  and  the  Grand 
Khan  of  the  Tartars  came  to  Valence  James,  Kiim  of 
Arragon,  and  the  historian  Mariana  asserts  that  tliis  was 
the  second  embassy  the  King  of  Arragon  had  received 
from  the  Tartars,  and  that  these  new  ambassadors  came 
in  company  with  one  John  Alaric,  a native  of  Perpignan, 
who  had  been  sent  to  Turtary  in  answer  to  the  first 
mission. 

* The  Pope’s  letter  is  dated  Viterbo,  1 267. 


EXPEDITION  OF  THE  KING  OF  AKRAGON.  281 

The  ambassadors  stopped  to  rest  at  Barcelona,  but 
Alaric  passed  on  to  Toledo,  and  having  been  admitted 
before  a Junta  of  the  principal  nobles  of  the  country,  he 
gave  them  a detailed  account  of  what  he  had  seen, 
and  of  the  result  of  liis  embassy.  The  king,  notwith- 
standing his  great  age,  desired  to  go  in  person  to  the 
Crusade,  but  his  son-in-law,  Don  Alphonso,  and  the 
Queen  of  Castile  endeavoured  to  deter  him  from  this 
proceeding,  by  representations  of  the  treachery  of  the 
Greeks  and  the  ferocity  of  the  Tartars;  but  their 
entreaties,  and  even  tears,  were  of  no  avail.  The  result 
of  his  enterprise  is  well  known,  — that  he  was  cast  by  a 
tempest  on  Aigues  Mortes,  and  compelled  to  return  to 
his  dominions.* 

It  would  have  been  far  better  for  the  Christian  powers 
to  have  accepted  the  overtures  of  Abaga,  and  entered 
boldly  into  the  confederation  that  he  proposed  to  them  : 
but  the  fatal  expedition  to  Tunis  in  1270,  in  which  the 
Mongols  could  take  no  part,  forfeited  the  advantages  of 
an  alliance  so  desirable  for  the  Crusaders. 

Edward,  the  eldest  son  of  the  King  of  England,  was 
the  only  one  who  went  direct  to  the  Holy  Land  ; but  his 
arrival  was  not  sufficient  to  change  the  aspect  of  affairs ; 
while  Abaga,  occupied  in  distant  wars,  could  not  even 
afford  succour  to  the  King  of  Armenia,  who  found  himself 
obliged  to  treat  with  the  Sultan  of  Egypt,  in  order  to 
save  his  dominions,  and  to  obtain  the  liberty  of  his  son, 
who  had  been  taken  prisoner  by  the  Saracens. 

As  soon,  however,  as  Abaga  had  concluded  the  affair 
that  had  detained  him  in  the  remote  East,  he  hastened 
to  encounter  the  Sultan  of  Egypt,  who  had  entered 


* Mariana,  vol.  i.  p.  655. 


282 


CHRISTIANITY  IN  CHINA,  ETC. 


Asia  Minor.  He  attacked  him  with  a powerful  army,  ■ 
and  drove  him  from  the  kingdom  of  Turkey,  which  he 
offered,  it  is  said,  to  Hayton,  King  of  Armenia.  But  the 
latter  was  wise  enough  to  refuse  so  dangerous  a present, 
which  would  only  have  served  to  irritate  the  Sultan  of 
Egypt  against  him. 

He  contented  himself  with  asking  Abaga  to  cooperate 
in  delivering  the  Holy  Land  from  the  Saracen  yoke  ; and 
the  Khan  agreed  to  a proposal  so  conformable  to  the  in- 
terests of  his  policy,  and  again  sent  ambassadors  to  the 
Pope  and  other  Christian  sovereigns,  in  order  to  come 
to  an  understanding  with  them  upon  the  projected  ex- 
pedition. 

These  ambassadors,  six  in  number,  arrived  at  Lyons 
at  the  beginning  of  1274,  for  the  second  council,  where, 
thanks  to  the  exertions  of  the  Franciscan  Nuncios,  re- 
peatedly sent  to  Constantinople,  the  Greeks  and  Latins 
came  to  a harmonious  agreement  in  matters  of  faith. 
Gregory  X.  hastened  to  announce  to  Abaga  the  arrival 
of  his  ambassadors,  and  the  good  reception  they  had 
met  with ; he  said  also  that  he  had  read  the  letters  of 
which  they  were  the  bearers,  and  that  before  the 
Christian  army  set  out  on  its  march,  he  would  send 
jirecise  information  on  all  points.  The  Tartar  envoys 
were  then  introduced  to  the  Council  at  its  fourth  sitting 
on  the  6th  of  July,  1274  ; and  the  Pope  made  them  sit 
opposite  liim  at  the  feet  of  the  patriarchs.  The  letters 
they  had  brought  were  read,  apparently  according  to 
the  version  they  had  themselves  given  of  the  contents ; 
and  at  the  next  meeting  of  the  Council  on  the  16th  of 
July,  the  envoy  wlio  had  acted  as  spokesman  to  the  rest, 
and  two  of  the  most  distinguished  Tartars  who  accom- 
panied them,  were  baptized  by  Pierre  de  Tarentaise, 


MONGOL  ENVOYS  VISIT  ENGLAND. 


283 


Cardinal  of  Ostia,  afterwards  Pope  Innocent  V.  The 
Sovereign  Pontitf  on  this  occasion  presented  some  costly 
robes  to  the  Tartars,  and  he  always  made  a point  of 
having  them  present  at  all  the  religious  ceremonies, 
with  the  pomp  and  splendour  of  which  they  were  greatly 
struck ; but  it  does  not  appear  that  this  solemn  em- 
bassy ever  had  any  very  important  political  results. 

The  ^longol  envoys  who  went  to  England  were  also 
received  with  great  attention,  but  the  success  of  their 
mission  was  just  as  little  decisive  as  in  France.  Edward  I. 
replied  to  Abaga  in  a letter  written  in  Latin,  and  dated 
from  Bellus  locus  regis,  January  26th,  1274.  It  was  to 
the  following  effect : — 

“ The  devout  Friar  David  of  the  order  of  Preachers, 
chaplain  to  Friar  Thomas,  Patriarch  of  Jerusalem,  and 
legate  of  the  Apostolic  See,  has  arrived  at  our  court, 
and  presented  to  us  letters  addressed  by  you  to  the 
Holy  Father,  and  the  other  Christian  sovereigns.  \Ve 
have  therein  seen  the  affection  you  bear  to  the 
Christian  religion,  and  the  resolution  you  have  taken 
to  lend  assistance  to  the  Christians  of  the  Holy  Land 
against  the  enemies  of  Christendom.  We  pray  your 
magnificence  to  execute  this  holy  project ; but  we  can- 
not at  the  present  moment  tell  you  anything  certain 
touching  the  epoch  of  our  own  arrival  in  the  Holy  Land, 
and  the  passage  of  the  Christians,  since  at  this  present 
wi'iting  nothing  has  been  settled  by  the  Sovereign 
Pontiff  relatively  to  the  said  passage ; but  as  soon  as  Ave 
shall  ourselves  know  anything  positive  thereupon,  as  we 
speedily  shall,  we  Avill  not  fail  to  instruct  you  of  it. 

“ We  recommend  to  the  care  of  your  mightiness  the 
Holy  Land,  and  all  the  Christians  of  the  East.” 


284 


CHRISTIANITY  IN  CHINA,  ETC. 


All  these  attempts  at  coalition  had,  however,  very 
little  effect,  for  notwithstanding  the  increasing  power  of 
the  Mussulmans,  the  losses  of  the  Crusaders,  and  the 
exhortations  of  the  Sovereign  Pontiff,  the  princes  of 
Europe  were  then  too  seriously  occupied  with  cares  of 
their  own  nearer  home,  for  them  to  think  much  of 
profiting  by  the  alliance  of  the  Tartars. 

Two  years  afterwards,  in  1276,  under  the  pontificate 
of  John  XXL,  two  strangers,  calling  themselves  am- 
bassadors from  Abaga,  arrived  at  Rome.  They  stated 
their  names  to  be  John  and  James  Yassili,  and  being 
admitted  to  the  Assembly  of  Cardinals,  they  explained 
the  object  of  their  mission,  partly  vivd  voce,  and  partly 
from  letters  that  they  had  in  their  hands.  It  was  a 
repetition  of  the  offers  of  the  Tartar  monarch,  who 
undertook  to  afford  succour  to  the  Christian  armies  if 
they  would  proceed  to  Syria,  and  even  to  furnish  them 
Avith  any  provisions  of  which  they  might  have  need. 

Neither  John  XXII.,  nor  his  successor  Nicholas  III., 
Avould  undertake  to  give  a positive  answer  to  Abaga’s 
ambassadors,  but  induced  them  to  go  themselves  to 
inquire  into  the  intentions  of  the  Christian  kings ; and, 
as  in  the  former  instance,  some  of  the  envoys  went  to 
Spain  to  try  and  excite  tlie  princes  of  Arragon  and 
Castile  to  an  expedition  to  Syria,  whilst  others  pro- 
ceeded to  France  and  England  ivith  the  same  intention, 
and  somewhat  better  prospect  of  success.  This  is  what 
William  of  Nangis  reports  concerning  their  arrival  at 
tlie  court  of  Philip  III.  of  France.* 

“ At  the  time,  which  ivas  that  of  the  Incarnation  of 
our  Lord,  in  the  year  1276,  there  came  messengers 


Vol.  V.  p.  535. 


SINCERITY  OF  THE  ENVOYS  DOUBTED. 


285 


from  the  King  of  the  Tartars  to  King  Philip  of  France, 
who  said  that  the  said  King  of  the  Tartars  had  sent 
them  to  say,  that  if  the  Christian  kings  would  go  into 
the  East  against  the  Saracens,  he  would  assist  them. 

“ When  they  had  sojourned  a long  time  in  France,  they 
went  to  the  King  of  England,  and  told  him  the  same  as 
they  had  said  to  the  King  of  France.”  This  same 
historian  adds,  that  some  doubt  was  entertained  whether 
these  envoys  were  not  spies,  for  they  were  evidently 
not  Tartars,  either  by  birth  or  education,  but  Christians 
of  Georgia.  Philip  III.  nevertheless  had  them  brought 
to  the  abbey  of  Saint  Denis,  where  he  was  then  cele- 
brating Easter. 

One  of  the  circumstances  connected  Avith  these  en- 
voys may,  especially  as  they  Avere  Georgians,  inspire 
some  doubts  of  their  sincerity,  namely,  their  keeping 
up  the  fiction  of  the  conversion  of  the  Grand  Khan, 
Avitli  Avhich  their  predecessors  had  entertained  tlie  Pope 
and  the  cardinals.  According  to  them,  Kublai,  the 
supreme  master  of  all  the  Tartars,  had  received  bap- 
tism, and  desired  the  Pope  to  send  him  some  persons 
Avell  versed  in  divine  things,  in  order  that  they  might 
instruct  his  children.  The  negotiators  doubtless  con- 
sidered that  they  could  say  nothing  more  likely  to  be 
agreeable  to  the  Pontifical  Court,  and  it  does  not 
appear  that  the  repetition  of  the  tale  had  at  all  lessened 
its  effect  with  those  Avho  were  so  very  willing  to  believe 
it : so  easy  is  it  to  lap  oneself  in  a sweet  delusion  con- 
cerning what  one  desires  very  eagerly.  The  conversion 
of  the  ^longols  was  an  object  of  much  solicitude  to  the 
Church  and  the  Sovereign  Pontiff,  but  it  does  not 
appear  that  the  Tartars  really  had  more  sympathy  for 
the  Christians  than  for  any  other  nation,  but  they 


2S6  CIimSTIANITY  IN  CHINA,  ETC. 

crushed  them  all  indifferently  whenever  their  policy  or 
their  interest  seemed  to  demand  it.  They  feigned 
friendship  for  Christianity  and  Christian  princes  merely 
that  they  might  ol^ain  the  assistance  they  needed ; but 
they  had  much  more  regard  for  their  OAvn  armies  than 
for  any  religion  whatever.  It  is  true,  however,  that 
the  Christian  missionaries  scattered  about  the  further 
parts  of  Asia  did  at  this  time  receive  a friendly  recep- 
tion from  the  Grand  Khan,  who  was  occupied  in 
endeavouring  by  all  methods  to  effect  the  civilisation  of 
his  still  barbarous  subjects.  With  this  view  he  received 
equally  well  all  religious  foreigners  of  whatever  country 
or  creed.  But  Kublai  Khan  was,  nevertheless,  in  no 
respect  a Christian,  and  from  the  year  1260,  he  had  made 
his  choice  of  the  religion  which  he  desired  his  subjects 
to  embrace.  Following  the  example  of  the  ancient 
kings  of  India,  of  several  Tartar  princes,  and  of  some 
Chinese  emperors  of  the  great  dynasty  of  Thang,  he 
had  created  a pontiff,  under  the  title  of  “ ]\Iaster  of  the 
Kingdom,”  and  had  honoured  with  this  office  a young 
Buddhist  ecclesiastic,  a Thibetan  by  birth,  who  had 
been  for  seven  years  a great  favourite  with  him.  It 
was  through  this  person,  whose  family  held  the  office  of 
high  priest  to  the  kings  of  Thibet  for  ten  generations, 
that  the  succession  of  the  ancient  Buddhist  patriarchs 
was  continued,  and  that  of  Grand  Lamas  commenced ; 
and  it  was  also  since  his  time  that  Lamaism,  or  re- 
formed Buddhism,  became  the  common  religion  of  all 
Mongols.  History  informs  us  that  the  adoption  of  a 
new  worship  was  with  Kublai  an  affair  of  policy  rather 
than  of  conviction ; and,  indeed,  one  must  know  very 
little  of  the  Chinese,  amongst  whom  Kublai  had  been  edu- 
cated, to  suppose  that  conviction  has  usually  had  any- 


THE  POPE  SENDS  A MISSION  TO  TARTAUY,  287 

thing  to  do  with  the  religious  systems  accepted  by  their 
princes. 

Even  thougli  it  were  proved  that  Kublai  liad  been 
baptized,  as  the  two  Vassalis  asserted,  we  could  not  from 
that  infer  that  he  was  a Christian,  but  merely  tliat  he 
had  consented  to  add  one  ceremony  more  to  those  of 
the  Tao-sse,  the  Buddhists,  and  the  Literary  Sect,  all  of 
which  he  practised  indifferently. 

Such  is  the  effect  of  the  agreement  which  the  Mongol 
emperors,  and  in  our  own  time  the  sovereigns  of  the 
Mantchoo  dynasty,  have  found  means  to  establish 
between  the  disciples  of  Confucius,  who  worship  no- 
thing, and  the  common-place  idolatry  of  the  polytlieists 
of  India  and  China,  who  worship  everything.  “ There 
is  but  one  religion,”  it  is  declared ; “ but  the  sages  of 
each  country  have  varied  its  forms  according  to  time 
and  place.” 

Whatever  doubts  may  have  existed  concerning  the 
alleged  conversion  of  Abaga  and  Kublai,  Pope  John 
XXII.  determined  to  verify  a fact  so  important  to  the 
Church,  and  proposed  therefore  to  send  with  the  two 
Vassalis  several  missionaries  to  Tartary ; and  though 
this  project  was  retarded  by  his  death,  it  was  put  in 
execution  by  his  successor  Nicholas  III.  This  pontiff 
chose  five  monks  of  the  Franciscan  order,  named 
Gerard  de  Prato,  Antony  of  Parma,  John  of  St.  Agatha, 
Andre  of  Florence,  and  Matthew  of  Arezzo,  who  were 
to  be  the  bearers  of  letters  to  Abaga  and  Kublai,  and 
also  to  labour  in  the  conversion  of  the  Mongols.  The 
letter  remitted  to  Abaga  by  the  Pope’s  envoys  was  as 
follows  * : — 

* Odor  Raynald,  vol.  iv.  ann.  1278,  No.  18.  p.  282.  "Wadding, 
“ Annales  Minorura,”  vol.  v.  p.  36. 


288  CHRISTIANITY  IN  CHINA,  ETC. 

“ To  the  Excellent  and  Magnificent  prince 
Abaga,  the  illustrious  king  of  the  Oriental 
Tartars,  may  he  walk  in  the  way  of  truth  ! 

“ The  holy  Roman  Church  is  thrilling  with  joy  in  the 
Lord,  for  the  happy  news  that  the  messengers  of  your 
magnificence  have  reported  both  verbally  and  in 
writing  to  our  predecessor  Pope  John  and  our  brethren 
the  cardinals.  These  letters  say  that  if  a Christian 
army  should  disembark  in  the  Holy  Land,  you  promise 
to  provide  for  its  wants,  and  to  assist  it  in  person  to  the 
utmost  of  your  power,  against  the  enemies  of  the 
Christian  faith.  You  declare  at  the  end  of  these 
letters  that  we  may  put  entire  confidence  in  what  these 
envoys  may  say  to  us  on  your  behalf,  and  they  have  told 
us  things  pleasing  to  God,  and  pleasing  to  our  prede- 
cessor and  our  brethren,  amongst  whom  I then  fulfilled 
the  functions  of  cardinal.  What  happy  news  are  these, 
and  how  worthy  to  be  received  with  holy  rapture, 
since  they  involve  the  salvation  of  so  many  souls  ! We 
speak  of  the  intelligence  thus  conveyed  to  us,  that  our 
dear  son  in  Jesus  Christ,  your  uncle  Kublai,  Grand 
Khan,  Emperor  and  Moderator  of  all  the  Tartars,  has 
been  baptized,  and  solicits  the  Church  of  Rome  to  send 
him  some  qualified  persons  to  instruct  you,  your 
children,  and  your  people  in  the  Christian  religion. 

“ Let  our  mother  Church  rejoice  that  by  the  merciful 
clemency  of  Jesus  Clirist  her  spouse,  it  is  given  to  her 
to  regenerate  so  many  children  in  the  waters  of  baptism. 
Let  the  pastor  of  the  Church  rejoice  that  in  his  day  Chris- 
tianity has  received  an  addition  to  the  flock  of  countless 
nations ! What  gladness  will  there  be  in  the  celestial 
courts,  at  the  safe  return  of  so  many  lost  sheep,  since, 
according  to  the  gospel,  there  is  more  rejoicing  there 


LETTER  OF  NICHOLAS  III.  TO  KUBLAI  KHAN.  2oJ 

over  one  sinner  who  repents,  than  over  ninety  and  nine 
just  men  who  need  no  repentance.  Oh  ! what  liappy 
days  are  ours  if  it  should  be  permitted  us  to  furnish  to 
tlie  celestial  courts  such  a subject  of  joy ! Truly  are 
these  things  that  your  majesty  announces  to  us  vast 
and  sublime.  The  finger  of  God  has  assuredly  touched 
your  heart,  since  you  are  inllamed  by  such  holy  zeal, 
that  you  are  willing  to  place  at  the  service  of  Christ, 
and  against  His  enemies  your  own  person,  the  strength 
of  your  people,  and  your  whole  empire  with  all  its 
power  and  resources.”  The  Pope  then  concludes  by 
earnestly  recommending  to  the  Tartar  prince  the 
missionaries  that  he  is  sending  to  him,  and  the  Chris- 
tians resident  in  his  dominions.  The  letter  to  Kublai 
Khan  was  precisely  to  the  same  effect,  and  his  holiness 
at  the  same  time  conferred,  by  letters  patent  of  the 
same  date,  very  extensive  powers  upon  the  five 
Franciscans.  He  authorises  them  to  preach  the  word 
of  God  in  all  countries  subject  to  the  Tartars,  to 
baptize  Abaga,  his  children,  his  subjects,  and  all  others 
who  are  willing  to  be  converted  to  the  unity  of  the 
Christian  faith,  and  to  do,  collectively  and  individually, 
all  that  may  contribute  to  the  glory  of  God  and  the 
propagation  of  the  holy  faith.* 

The  historians  of  the  period  do  not  afford  us  suffi- 
cient details  to  enable  us  to  appreciate  the  results  of 
this  new  mission  to  the  Tartars.  The  barbarism  of 
the  Mongols,  the  indifference  of  the  Chinese,  the 
prejudices  of  the  idolaters,  the  rivalry  of  the  Nes- 
torians,  who  had  previously  made  considerable  progress 
in  those  countries,  and  moreover  the  ignorance  of  the 

* Wadding,  “ Annales  Minoi’um,”  vol.  v.  p.  40. 

VOL.  I.  U 


290  CHRISTIANITY  IN  CHINA,  ETC. 

missionaries  of  the  languages  and  customs  of  the 
nations  they  were  commissioned  to  evangelise,  must 
have  opposed  very  formidable  obstacles  to  their  success. 
It  may  be  conjectured,  nevertheless,  that  their  exer- 
tions were  not  altogether  fruitless,  for  we  hear  that  the 
provincial  of  the  Franciscans  established  in  Hungary 
wrote  to  the  sovereign  pontiff  to  beg  him  to  send  a 
bishop  to  Tartary,  since  “ several  of  our  brethren  who 
reside  amongst  the  Tartars,  and  preach  the  faith  of 
Jesus  Christ  to  them  with  zeal,  have  by  divine  grace, 
converted  great  numbers  of  them.”  * 

Pope  Nicholas  III.,  in  consequence  of  this  applica- 
tion desired  Philip,  Bishop  of  Firman,  and  Legate 
Apostolic,  to  consecrate  a bishop  to  whom  he  should 
assign  whatever  revenues  might  be  raised  from  those 
countries,  and  which  would  otherwise  acrue  to  the  Holy 
See.  Jlistory  has  not  recorded  the  name  of  the  bishop 
sent,  nor  the  results  of  his  ministry ; but  the  necessity 
for  creating  episcopal  sees,  affords  in  itself  a proof  that 
Christianity  must  have  made  considerable  progress  in 
Upper  Asia. 

* “ Quam  plures  fratres  ejusdem  ordinis  inler  Tartaros  comrao- 
rantur,  qui  fidera  Christ!  gratiosis  studiis  annunciantes  eisdcm,  multos 
ex  eis  ad  fidem  ipsam,  divina  co-operante  gratia  converterunt.”  — 
Wadding,  vol.  v.  p.  42. 


291 


CHAP.  Vlll. 

NESTOKUN  PROPAGANDISM  IN  111011  ASIA.  — THE  APOSTATE  AHMED. 

ARGOUN,  KHAN  OF  PERSIA.  — IHS  LETTER  TO  HONORIUS  IV 

LETTERS  OF  NICHOLAS  IV.  TO  ARGOL'N.  — QUEEN  OF  TOUKTAN. — 
ARGOUN  AND  PHILIP  THE  FAIR.  — NEWS  FROM  THE  MISSION  IN 

CHINA.  — CONVERSION  OF  SEVERAL  TARTAR  PRINCES. LETTER  OF 

THE  POPE  TO  GAZAN,  SON  OF  ARGOUN.  — HIS  AVIFE  AND  CHILD 

CONDEMNED  TO  BE  BURNT  ALIVE. ATTEJIPTS  AT  ALLIANCE  BE- 

TAVEEN  THE  TARTARS  AND  CHRISTIANS.  — EMPIRE  OF  KUBLAL  — 
RELIGIONS  OF  CHINA.  — CONFUCIUS.  — LAO-TZE.  — BUDDHA. 

The  success  of  the  Catholic  missions  in  Tartary  could  not, 
it  must  be  admitted,  be  compared  with  the  propagation 
of  Nestorianism  in  those  countries.  Not  only  did  the 
Nestorians  possess  numerous  churches  in  Tartary,  but 
they  were  spread  throughout  the  Chinese  empire,  andtheir 
disciples  AA'ere  multiplying  from  day  to  day,  as  Ave  learn 
from  their  historians  and  from  the  testimony  of  Marco 
Polo.  At  Khanbalik,  or  Pekin,  which  Kublai  had 
made  the  capital  of  his  empire,  they  had  a Metropolitan 
church,  dependent  on  the  Patriarch  or  Catholicos  of 
Seleucia.  In  1279*,  the  Metropolitan  of  China  having 
died,  the  Patriarch  John  Denha  hastened  to  send  him  a 
successor,  and  he  had  ordained  for  this  office  a certain 
Simeon-Bar-Kalig,  formerly  a bishop  in  Khorassan,  but 
who,  before  setting  out  for  his  post  at  Pekin,  revolted 
against  the  Patriarch,  and  was  consequently  arrested  by 


* Assemani,  “ Bibliotheca  Orientalis.’ 
u 2 


292  CITRTSTIANITY  IN  CHINA,  ETC. 

him,  thrown  into  prison,  in  the  monastery  of  St.  Abraham, 
in  the  town  of  Sahaka,  and  forfeited  of  all  his  possessions. 
The  Metropolitan  of  Pekin,  however,  found  means  to 
escape  from  his  dungeon,  and  fled  to  the  mountains,  but 
was  retaken  by  the  mountaineers,  and  brought  back  to 
the  Catholicos,  who  again  sent  him  to  prison.  A few  days 
afterwards,  he  died,  as  well  as  several  bishops  who  had 
been  the  accomplices  of  his  revolt  and  shared  in  his  cap- 
tivity ; and  it  was  believed  they  all  perished  of  a violent 
death  by  order  of  the  Patriarch. 

In  the  meantime,  two  monks,  belonging  to  the  nation 
of  Oigours,  presented  themselves  to  the  Patriarch  Denha. 
They  had  left  China  and  gone  on  a pilgrimage  to  Jeru- 
salem, to  visit  the  place  sanctified  by  the  life  and  death 
of  the  Saviour  of  men  ; and  the  Patriarch  now  created 
one  of  them,  named  Jaballaha,  Metropolitan  of  Pekin, 
in  the  place  of  Simeon-Bar-Kaly.  Jaballaha  was  just  on 
the  point  of  setting  out  to  take  possession  of  his  see, 
when  John  Denha  died,  and  a Tartar  chief,  who  was 
related  to  these  two  monks,  in  announcing  the  death  of 
the  Patriarch  to  Abaga,  pointed  out  Jaballaha  as 
worthy  to  be  his  successor  ; though  Aboulfarage  reports 
that  he  was  a rude  and  illiterate  man,  though  pious.* 

Abaga,  in  consequence  of  this  recommendation,  imme- 
diately issued  a proclamation,  by  which  he  ordered  the 
consecration  of  Jaballaha  to  the  dignity  of  the  Patri- 
archate, and  the  Nestorian  bishops,  docile  to  the  injunc- 
tions of  the  Khan  of  the  Mongols,  betook  themselves  in 
all  haste  to  Seleucia,  and  proclaimed  with  pomp  and  so- 
lemnity the  new  Patriarch  or  Catholicos.  The  other 

* “ Eum  rudem  quidem  et  indoctum,  sed  pium  tamen  fuisse.”, — 
Aboulfaradje  apud  Asscmani,  vol.  xiii.  p.  257. 


DEATH  OF  AHAGA. 


293 


Oigour  monk,  named  Barsuma,  the  companion  of 
Jaballalia,  was  made  a bishop  in  his  own  country. 

All  these  facts  arc  related  to  show  that  if  the  Nesto- 
rian  Christians  did  succeed  in  rendering  themselves  po- 
pular among  the  Tartars,  it  was  much  at  the  expense  of 
their  dignity  and  independence.  They  did  not  so  much 
convert  these  barbarous  hordes,  as  submit  to  their  yoke, 
and  the  servile  condition  into  which  the  Nestorian 
bishops  had  fallen  is  obvious  from  their  having  been 
willing,  at  a word  from  a Tartar  prince,  to  place  an 
Oigour  monk  at  the  head  of  their  church.  If  the 
Franciscans  had  fewer  proselytes,  it  may  be  because  they 
Avere  more  tenacious  of  the  purity  of  their  doctrines  and 
the  integrity  of  their  characters. 

Abaga  was  just  preparing  to  undertake  a new  war 
against  the  Mussulmans,  when  he  perished  by  poison,  in 
the  year  1282.  The  poison  Avas  said  to  have  been  ad- 
raistered  to  him  by  a j\Iussulman  at  a banquet,  of  which 
he  partook,  after  having  celebrated  Easter  with  the 
Christians. 

Tagoudar,  his  brother  and  successor,  was  at  first  the 
friend,  but  afterwards  the  bitter  enemy,  of  Christianity. 
This  prince  had  been  baptized  in  his  youth,  under  the 
name  of  Nicholas,  and  on  his  first  accession  to  the  throne 
he  shoAved  such  favour  to  the  Christians  and  their  reli- 
gion as  to  build  a great  number  of  churches  in  Assyria 
and  ]\Iesopotamia ; and  he  published  throughout  his 
empire  an  edict,  by  which  he  exempted  from  taxes  and 
tributes  all  monasteries,  monks  and  bishops.  But  this 
gracious  disposition  Avas  of  brief  duration.  He  became 
a i\[ussuhnan,  took  the  name  of  Ahmed  and  the  title  of 
Sultan,  and  then  persecuted  the  Christians  and  destroyed 
their  churches. 


294 


CHKISTIANITY  IN  CHINA,  ETC. 


Far,  too,  from  continuing  the  negotiation  for  an  alliance, 
with  the  Christian  powers,  which  Abaga  had  opened,  he 
desired  to  form  one  with  the  Sultan  of  Egypt,  and  he 
hastened  to  send  thither  the  Kadi  of  Sebaste,  to  an- 
nounce his  conversion  to  ]\Iahometanism,  offer  his 
friendship  to  the  Sultan,  and  undertake  to  propagate 
everywhere  the  faith  that  he  had  just  embraced.  This 
prince,  therefore,  who,  but  a short  time  before  had  been 
counted  on  as  the  warm  friend  of  the  Christians,  had 
now  become  a pitiless  tyrant  to  them,  and  was  possessed 
by  so  fanatical  a zeal  for  the  law  of  Mahomet,  that  he  en- 
deavoured to  extirpate  the  very  name  of  Christianit3% 
The  punishment  of  exile  or  death  was  proclaimed  as  the 
penalty  of  worshipping  Jesus  Christ ; and  during  these 
persecutions  a great  number  of  the  Franciscans  perished 
in  dreadful  tortures.* 

The  conduct  of  the  apostate  Ahmed  naturally  excited 
the  indignation  and  hatred  of  all  the  Christians  and 
their  numerous  friends,  and  awakened  no  pity  or  sym- 
pathy in  the  Mussulmans.  The  Sultan  of  Egypt  re- 
ceived the  envoys  of  the  new  convert  with  much 
distrust,  and  when  they  arrived  at  Biroh,  he  sent  orders 
to  his  lieutenants  to  watch  them  closely,  so  that  no  one 
of  the  people  of  God  might  have  access  to  or  converse 
with  them.  They  were  brought  into  Aleppo  secretly,  in 
the  night,  and  afterwards  taken  to  Damascus  and  Cairo 
in  the  same  stealthy  manner.  They  were  then  presented 
to  the  Sultan,  kissed  the  ground  before  him,  delivered 
their  letter,  and  said  what  they  had  been  ordered  to  say. 
The  letter  was  written  in  Arabic,  and  had  thirteen  seals; 
its  superscription  was  in  an  unaccustomed  form,  running 
thus:  — 

* See  Wadding,  vol.  v.  p.  128. 


THE  APOSTATE  AHMED. 


295 


“ In  the  name  of  the  most  merciful  God,  by  the  power 
of  God,  and  under  the  auspices  of  the  Kha-khan,  this 
from  Ahmed  to  the  Sultan  of  Egypt.” 

The  Sultan  apparently  did  not  admire  this  formula, 
for  in  his  answer,  he  mimicked  its  style  in  a sort  of  af- 
fected way,  and  dryly  replied  to  Ahmed’s  epistle,  word 
for  word.  The  ambassadors  then  received  presents 
and  were  sent  back  with  the  same  precautions  that  had 
been  observed  on  their  entrance. 

In  the  following  year,  while  tlie  Sultan  was  at 
Damascus,  xVhmed  made  a second  attempt,  but  it  does 
not  seem  to  have  succeeded  better  than  the  first.  The 
Emir  left  Aleppo  to  receive  tlie  new  ambassadors ; into 
whatever  city  they  entered,  it  had  to  be  in  the  night ; 
their  tents  and  arms  were  taken  from  them ; they  were 
watched  like  prisoners,  and  prohibited  from  holding 
communication  with  any  one.  Ahmed  did  not,  there- 
fore, profit  much  by  his  apostacy ; it  only  served  to 
isolate  him  completely  between  the  Mussulmans,  who 
could  not  trust,  and  the  Christians,  who  abliorred  him. 

The  Mussulmans  were  accustomed  to  regard  the 
jMongols  as  enemies  almost  as  bitter  as  the  Crusaders 
themselves,  and  they  could  not  believe  in  the  sincerity 
of  the  new  sentiments  professed  by  them ; whilst  the 
numerous  vassals  of  the  Mongols,  who  were  attached  to 
Christianity,  and  the  partisans  of  the  ancient  Tartar  re- 
ligion, alike  felt  the  strongest  dissatisfaction  with  the 
conduct  of  Ahmed.  The  Tartar  nations  were  accus- 
tomed to  the  Christian  ceremonies,  and  averse  to  a sect 
which  they  had  fought  against  so  long,  and  wliose 
pontift’  they  had  dethroned ; and  they  could  not  see 
without  indignation  this  same  sect  established  in  the 
midst  of  them.  The  kings  of  Georgia  and  Armenia  re- 


296  CITRISTTANITY  IN  CHINA,  ETC. 

fused  obedience  to  Ahmed.  Kublai  himself  threatened 
him  with  his  anger,  for  having  wandered  from  the 
footsteps  of  his  ancestors;  and  his  nephew  Argoun,  the 
son  of  Abaga,  raised  against  him  the  standard  of  revolt ; 
defeated  him  in  battle  ; took  him  prisoner,  and  had  him 
beheaded  in  the  presence  of  the  army. 

In  the  manifesto  which  Argoun  publislied  on  this 
occasion,  he  states  that  the  princes  of  the  blood  royal 
had,  with  one  accord,  driven  Ahmed  from  the  throne 
for  having  abandoned  the  ancient  laws  of  the  Mongols, 
to  embrace  the  religion  of  the  Arabs  a religion  unknown 
to  their  forefathers ; that  they  had  sent  to  the  Grand 
Khan  to  demand  justice  on  this  guilty  man,  and  had 
placed  him,  Argoun,  on  the  throne  of  Persia,  to  govern 
the  countries  situated  between  Djihoun,  and  the  lands 
of  the  Franks.  Ahmed  had  been  in  power  only  two 
years. 

It  would  seem  that  the  Khan  Argoun  owed  his 
victory,  in  a great  measure,  to  the  Christians,  who  Avere 
then  very  numerous  in  the  Tartar  armies ; and  it  is  even 
said,  that  he  had  decorated  his  standards  and  his  arms 
Avith  the  cross,  and  triumphed  over  his  enemies  in  the 
name  of  Christ;  and  that,  moreover,  he  had  had  a coin 
struck  Avhich  bore  on  one  side  tlie  representation  of  the 
Holy  Sepulchre,  and  on  the  other  the  AAmrds,  “ In  the 
name  of  the  Fatlier,  the  Son,  and  the  Holy  Ghost.”  * 

The  apostacy  of  Ahmed,  if  it  A\^as  not  the  cause  of  his 
full,  Avas  at  least  the  pretext  for  it,  and  likely  to  make 
his  successor  feel  tlie  necessity  of  folloAving  an  opposite 
course ; and  this,  accordingly,  Argoun  did,  as  soon  as 
he  liad  seized  on  the  throne  of  Persia.  He  had,  in  fact. 


Odor  Itiiymild,  anii.  128d,  No.  78. 


ARGOrN,  KHAN  OF  FERSIA. 


297 


scarcely  received  from  tlie  Grand  Khan  Kublai  the  con- 
firmation of  his  power  than  he  resolved  to  attack  the 
^Iiissulmans,  witli  the  design,  according  to  the  historians 
of  tlie  epoch,  of  getting  himself  baptized  at  Jerusalem, 
as  soon  as  he  should  have  made  himself  master  of  it. 
He  also,  guiding  himself  in  all  things  by  the  example  of 
his  father,  Abaga,  restored  the  churches  that  Ahmed 
had  destroyed ; and  he  put  to  death  a great  number  of 
the  Mussulmans,  and  declared  war  against  the  Sultan 
of  Egypt.  The  kings  of  Armenia  and  Georgia  came  to 
his  court,  and  the  Cliristians  of  the  East  renewed  their 
solicitations  that  he  would  rescue  the  Holy  Land  from 
the  hands  of  the  Infidels.  It  was  probably  at  their 
suggestion  that  he  wrote  to  Pope  Honorius  IV. 
a letter,  the  contents  of  wliich  are  not  easy  to  make  out, 
although  a Latin  translation  of  it  has  been  preserved ; 
many  of  the  peculiarities  of  the  ^longol  style  are  trace- 
able in  this  as  in  other  documents  of  a similar  nature  ; 
but  the  translator  appears  to  have  understood  Mongol 
rather  better  than  he  did  Latin,  and  has  made  so  many 
mistakes  that  it  is  scarcely  intelligible.  Such  as  it  is, 
however,  it  serves,  as  Abel  Remusat  has  observed,  to 
confirm  the  existence  of  the  original  in  the  Tartar 
lan"ua2:e,  for  it  is  an  almost  literal  translation  from  it. 
The  very  barbarism  of  the  expressions  and  the  blunders 
of  which  it  is  full,  afford  the  best  proof  of  its  authenti- 
city, and  it  is  not  impossible  to  any  one  acquainted  with 
the  events  to  which  it  alludes,  and  the  relation  therein 
indicated,  to  discover  from  it  some  curious  particulars. 
Argoun  first  makes  mention  of  the  good  will  entertained 
by  the  Mongols,  from  the  time  of  Tchinguiz-khan,  “ their 
first  Father,  for  the  Pope,  the  most  serene  King  of  the 
Franks,  and  the  most  serene  King  Charles  of  Anjou,  and 


298 


CHRISTIANITY  IN  CHINA,  ETC. 


he  alludes  to  the  protection  they  have  always  granted  ta 
the  Christians,  who  have  been  exempt  from  tributes,  and 
living  in  freedom  in  their  country,  “ et  omnium  Chris- 
tianorum  non  dentur  aliquid  de  tributum^  etjiant  franchi  in 
sua  terra”  and  the  favours  heaped  upon  them  by  his 
grandfather,  Houlagou,  and  the  good  Abaga,  his  father. 
He  then  goes  on  to  speak  of  a certain  Ise-Turcimen,  or 
Tse,  the  Interpreter,  with  several  of  his  companions,  who 
were  sent  as  envoys,  it  would  seem,  to  the  court  of  the 
Pope  and  some  other  princes  by  the  Grand  Khan,  and 
who  had  received  from  them  costly  robes  and  perfumes, 
roha  et  tus.  He  himself,  he  states,  as  soon  as  he  had  re- 
ceived the  favour  of  the  Grand  Khan,  that  is  to  say,  the 
investiture  for  the  throne  of  Persia,  thought  of  sending 
presents  to  the  Pope,  ad  domino  sancto  patri  mittantur 
rohas  et  tus.  He  j>roposes  to  restore  to  the  Christians 
all  the  advantages  they  have  previously  enjoyed,  et  habe- 
mus  in  pensamentum  de  eos  custodire,  et  facere  gratiam. 

The  long  interval  that  had  elapsed  since  the  last  em- 
bassy to  the  Christian  princes  is  explained  by  the  apostacy 
of  Ahmed,  who  “ anno  preeterito  Ameto  erat  intratus  in 
moribus  Saracenorum”  and  who,  for  that  reason,  had 
not  kept  the  land  of  the  Christians.  Finally,  he  pro- 
mises to  the  Franks  a portion  of  the  land  of  Scam,  that 
is  to  say,  Egypt,  “ terrain  Scami,  videlicet  Egypti,”  and 
he  desires  the  Christian  princes  to  let  him  know  by  a 
man  worthy  of  trust,  in  Avhat  place  they  propose  to  join 
their  forces  to  those  of  the  IMongols,  so  that  the  Khan 
and  the  Pope  may  annihilate  the  power  of  the  Saracens. 
The  letter  is  dated  in  the  year  of  the  Cock,  that  is  to  say, 
1285,  on  the  18th  day  of  Madii,  or  IMay.  The  last 
words  of  the  letter,  in  coris,  seem  to  indicate  that  it  was 
written  in  the  city  of  Taiiris,  for  it  was  there  that  the 
Mongol  princes  of  Persia  habitually  resided. 


FRANCISCAN  MISSIONS  IN  HIGH  ASIA. 


299 


What  answer  the  Pontiff  made  to  Argoun  is  not  on 
record,  but  probably  he  contented  himself  with  the 
customary  exhortations  to  protect  the  Christians,  and 
instruct  himself  in  the  true  religion,  without  being  very 
explicit  on  the  subject  of  the  assistance  the  Tartars 
asked  for.  At  this  epoch  there  was  war  among  the 
Christian  princes  themselves,  and  in  the  midst  of  in- 
ternal commotions,  they  could  not  think  of  going  on  a 
crusade  to  the  Holy  Land. 

Argoun,  however,  was  not  discouraged,  but  pursuing 
his  object  with  tenacious  perseverance,  sent,  in  1288, 
a fresh  embassy  addressed  to  Nicholas  IV.,  who  had 
just  ascended  the  pontifical  throne.  The  principal 
person  in  this  embassy  was  Barsuma,  the  Oigour  monk, 
who  had  been  appointed  to  a bishopric  by  his  travelling 
companion,  Jaballaha,  who  had,  as  we  have  seen,  him- 
self been  made  Patriarch  of  the  Nestorians  by  the  in- 
fluence of  Abaga. 

Barsuma  spoke  to  the  Pope  of  the  design  of  Argoun 
to  make  war  on  the  Saracens  and  take  the  Holy  Land 
from  them,  and  he  described  to  him  the  flourishing 
condition  of  Christianity  in  Tartary  and  China,  where 
Kublai  had  always  shown  himself  favourable  to  the 
missionaries. 

The  Christian  faith  could  hardly  fail,  in  fact,  to  make 
considerable  progress  in  High  Asia.  The  monks  of 
St.  Francis  were  now  scattered  over  these  vast  coun- 
tries, and  preaching  the  Gospel  with  zeal  and  perse- 
verance. They  had  founded  several  missions,  to  which 
new  apostles  were  continually  proceeding,  who  counted 
as  nothing  the  fatigues  and  dangers  of  these  long  and 
toilsome  journeys  if  they  could  only  make  God  known, 
and  eflect  the  salvation  of  souls. 


300  CimiSTIANITY  IN  CHINA,  ETC. 

Unfortunately  Nestorianism  was  invading  Tartary 
and  China  at  the  same  time.  The  Patriarch  Jaballaha 
was  an  Oigour  Tartar,  and  it  is  well  known  with  what 
zeal  he  endeavoured  to  spread  among  his  countrymen 
his  peculiar  faith.  These  Nestorian  missions  were, 
indeed,  the  greatest  obstacle  in  the  way  of  the  Catholic 
preachers  ; and,  if  the  extreme  East  was  not  Christian- 
ised at  this  time,  it  must  be  attributed  to  this  cause, 
for  the  missionaries  enjoyed . then,  both  in  China  and 
Tartary,  a liberty  that  was  never  afterwards  accorded 
to  them  in  equal  measure. 

Pope  Nicholas  IV.  returned  to  Argoun,  by  Bishop 
Barsuma,  a letter,  in  which  he  gave  him  a concise  sum- 
mary of  Christian  doctrine,  and  exhorted  him  to  live  in 
conformity  to  the  law  of  God.  As  for  Argoun’s  pro- 
ject of  getting  himself  baptized  when  he  should  have 
taken  Jerusalem,  the  Pope  suggests  that  it  would  be 
better  to  do  so  beforehand,  as  such  a step  would  obtain 
for  him  the  protection  of  Heaven,  and  thus  facilitate 
the  conquest  he  desired.  By  getting  himself  baptized 
without  delay,  he  would  render  himself  more  pleasing 
to  God,  and  influence  by  his  example  a great  number  of 
his  subjects.  The  Pontiff,  addressed  at  the  same  time, 
the  following  congratulatory  letter  to  Queen  Touktan, 
the  wife  of  Argoun,  who  he  had  been  informed,  pro- 
fessed the  Catholic  faith.  The  superscription  and  form 
of  the  letter  arc  rather  peculiar. 

“To  my  dear  daughter  in  Jesus  Christ,  Touk- 
tan, the  illustrious  Queen  of  the  Tartars,  health 
and  a])ostolic  benediction. 

“ My  very  dear  daughter,  we  have  learned  by  credible 
testimony,  that  being  enlightened  by  the  torch  of 


FRENCH  E>rBAvSSY  TO  PERSIA. 


301 


Catholic  truth,  you  not  only  fulfil  with  fervour  your 
religious  duties,  but  also  show  yourself  full  of  zeal  in 
exhorting  others  to  make  profession  of  the  law  of  Jesus 
Christ.  These  are  things  that  will  certainly  render  you 
pleasing  in  the  eyes  of  the  Divine  IMajesty,  besides 
gaining  for  you  the  praise  of  men,  and  augmenting 
your  renown.  You  acknowledge,  like  a respectful  and 
blessed  daughter,  the  divine  clemency,  which  has 
brought  you  out  of  the  darkness  of  infidelity  into  the 
paths  of  truth  and  life.  AVe  implore  you,  in  the  name 
of  the  Son  of  God,  to  have  the  eyes  of  your  soul  raised 
towards  the  Lord,  whose  law  you  have  embraced,  to  go 
on  increasing  in  all  good,  and,  like  the  industrious  bee, 
never  to  cease  gathering  abundant  merits,  that  you  may 
present  them  to  the  Lord  your  God,  who  will  place  in 
his  celestial  garner  the  sheaf  of  your  good  works.”* 

Nicholas  wrote  also  to  Denis,  bishop  of  Tauris,  from 
whom  he  had  received  a letter  with  that  of  the  Khan  of 
Persia.  He  congratulates  him  on  his  zeal  for  the  pro- 
pagation of  the  faith  amongst  the  Tartars,  recommends 
the  Franciscan  missionaries  to  him,  and  exhorts  him  to 
hold  fast  to  the  true  Catholic  faith,  of  which  he  for- 
wards a summary. 

The  whole  of  this  correspondence  of  the  Sovereign 
Pontiff,  is  of  a purely  religious  character,  and  does  not 
seem  to  bear  any  relation  to  the  political  object  which 
the  Tartars  had  chiefly  in  view ; but  we  must  suppose 
that  the  Pope  did  not  lose  sight  of  this  point  in  the 
negotiation,  but  communicated  to  Philip  the  Fair  the 
proposals  brought  by  the  ambassadors  ; since,  in  1288, 
the  king  of  France  sent  off  an  embassy  to  Persia. 

These  envoys,  whose  names  have  not  been  preserved, 

* Wadding,  vol.  v.  p.  170. 


302  CHKISTIANITY  IN  CHINA,  ETC. 

seem  to  have  conducted  themselves  towards  Argoun 
with  a haughtiness  which  the  Khan  complains  of  to 
Philip,  although  in  a very  moderate  tone. 

They  refused  to  render  the  sovereign  of  Persia  the 
honours  required  of  them,  under  pretext  that,  this 
prince  not  being  yet  a Christian,  they  should  be  want- 
ing in  duty  to  their  own  master  if  they  did  him 
homage,  that  is,  probably,  prostrated  themselves  three 
times  before  him,  according  to  custom. 

A short  time  after  this  a new  envoy  arrived  at  Eome, 
from  the  court  of  the  Tartar  Khan,  and  afterwards  pro- 
ceeded to  France  and  England.  This  was  a Genoese, 
named  Buscarello  di  Gesulfo,  who  delivered  to  Philip 
the  Fair  a letter  from  Argoun  in  the  Mongol  language 
and  the  Oigour  character,  which  has  been  found  in  the 
Archives  of  France. 

Abel  Remusat  has  made  known  the  substance  of  this 
letter,  and  published  a fac  simile  of  it,  from  which 
M.  Schmidt,  a learned  Orientalist  of  St.  Petersburg!!, 
perfectly  acquainted  with  the  Mongol  language,  has 
made  a translation,  word  for  word,  into  German,  and 
also  preserving  the  original  ]\Iongol  form,  in  which  the 
words  God,  and  Klia-khan,  whenever  they  occur,  begin  a 
neAV  line,  and  are  even  placed  a little  higher  than  the 
rest. 

“ Thou  hast  sent  to  me 

“When  the  troops  of  the  Hhkhan  shall  march  against',  Egypt, 
we  will  set  out  from  here  to  join  him.  Having  received  this  message 
on  thy  part,  I tell  thee  that  we  propose,  trusting  in  , 

GOD, 

to  set  off  in  the  last  month  of  the  winter  of  the  year  of  the 
Panther  (1291),  and  to  encamp  before  Damascus  tow’ards  the  15th 
of  the  first  month  of  spring.  If  you  keep  your  word,  and  send  the 
troops  at  the  appointed  moment,  and  if 


LETTER  FROM  ARGOUN  TO  IMlILir  THE  FAIR.  303 

GOD 

should  prosper  us,  when  we  have  taken  Jerusalem  from  that 
nation  we  will  give  it  to  you.  But  to  fail  us  at  the  rendezvous 
would  be  causing  the  troops  to  march  in  vain  ; ought  it  to  be  so  ? 
and  if  afterwards  we  know  not  what  to  do,  of  what  use  is  it  ? I 
shall  send  Mouskeria,  who  will  tell  you  that  if  you  send  us  ambas- 
sadors who  can  speak  several  languagc.s,  and  who  bring  us  presents, 
rarities,  coloured  pictures  of  the  country  of  the  Franks,  we  shall 
thank  you,  by  the  power  of 

GOD 

and  the  fortune  of  the 
KIIA-KHAN. 

“ Our  letter  is  written  at  Coundoulen,  on  the  sixth  day  of  the  first 
month  of  summer,  in  the  year  of  the  Ox.” 

Buscarello  sent,  with  the  letter  of  Argoim  (which 
doubtless  no  one  at  the  court  of  France  could  read),  a 
diplomatic  note,  in  which  he  developes  the  proposals  of 
his  master. 

This  is  the  substance  of  it : * — Argoun  makes  known 
to  the  king  of  France  that  he  is  ready  to  march  with 

* This  is  the  original  of  the  curious  note,  three  copies  of  which 
are  preserved  in  the  Archives  of  France : — 

“ Ci  est  la  messagerie  de  Busquerel  message  d’Argon  faite  en  I’an 
du  buef  de  Coedelun. 

“ Premierement  Argon  fait  assavoir  au  roi  de  France,  comme  a 
son  frere,  que,  en  toutes  les  provinces  d’Orient  entre  Tartars,  Sarra- 
zins,  et  tout  autre  langue,  ont  certainne  renommee  de  la  grandesse, 
puissance  et  loyaute  du  royaume  de  France,  et  que  les  roys  de 
France,  qui  ont  este  a leurs  barons,  a leurs  chevaliers,  et  a leur 
puissance,  sont  venue  plusieurs  fois  en  leide  et  conqueste  de  la  Terre 
Sainte,  a I’onneur  du  fils  du  la  Vierge  Marie  et  de  tout  le  people 
crestien,  et  fait  assavoir  le  dit  Argon  au  dit  roi  de  France,  comme  a 
son  frere,  que  son  corps,  et  son  host  est  prest  a amitie  daler  au  con- 
queste de  la  dite  Sainte  Terre,  et  de  estre  ensemble  avec  le  roi  de 
France  en  cest  benoit  service. 

Et  je  Busquarel  devant  dit  message  et  Argon  dy  qui  si  vous  roi 


304 


CHRISTIANITY  IN  CHINA,  ETC. 


his  army,  in  concert  with  the  king,  to  tlie  conquest  of- 
the  Holy  Land ; that  if  the  king  should  come  in  person, 

de  France,  venez  en  personne  en  cest  benoit  service,  qiie  Argon  y 
amenra  deux  rois  chrestiens  Georgiens  qui  sont  sous  sa  seignourie, 
et  qui  de  jour  et  de  nuit  prient  Dieu  destre  en  cest  bien  lioereus  ser- 
vice, et  on  bien  pooir  damener  avec  eux  XX  mil  hommes  de  clieval 
et  plus. 

“ Encore  dy  je  pour  ce  que  Argon  a entendu  que  grave  chose  est 
au  roi  de  France  et  a ses  barons  de  passer  par  mer  tant  de  chevaux 
comme  mestier  est  a euls  est  a leur  gent,  le  dit  roi  de  France  porra 
recouvrer  d’ Argon,  se  il  en  a mestier,  et  il  leu  requiert,  XX  mil  ou 
XXX  mil  clievaus  en  don  ou  en  convenable  prix. 

“ Item,  se  vous  mous  le  roi  de  France  voulez  Argon  vous  fera 
appareiller  pour  cest  benoit  service  par  toute  la  Turquie  bestail 
menu  et  hues,  -vaches  et  cbamaux,  grains  et  farine,  et  toute  autre 
vi faille  qui  leur  pourra  trouver  a votre  volente  et  mandement. 

“ Item,  ci  poez  voir  bonnes  enseignes,  et  grant  presomtion  de  la 
bonte  d’Argon  ; car,  sitost  comme  il  entendy  qui  Triple  fu  prise  de 
Sarrazins,  et  qu  il  avait  gran  barons  sarrasins  dessouz  sa  seignourie, 
qui  liez  estoient,  et  faisoient  joie  du  damage  que  estoit  avenu  aux 
chrestiens,  et  fist  amener  devant  H quatre  de  touz  les  plus  grans  et 
les  puissant  barons  sarrazins  qui  fustent  en  sa  seignourie,  et  les  fait 
tailler  presentement,  et  ne  soulTre  qui  les  corps  en  fussent  enterre, 
mais  voust  et  commanda  que  leu  les  laissast  illnecques  mangier  aux 
chiens  et  aus  oisiaux. 

“ Item,  que  tantost  qui  ledit  Argon  et  sa  suer  mariee  au  fils  le  roi 
Davi  de  Georgie,  il  la  fit  tantost  presentement  crestiennes  et  lever. 

“ Item,  que  ceste  jour  de  Pasque  prochaincment  passe  ledit  Argon 
fist  chanter  en  une  chapelle  qu’il  fait  porter  h soi  si  Rabanata.  (Ra- 
banata  n’est  pas  un  nom  propre  ; c’est  un  titre  honorofique  et  de 
respect,  qu’on  donne  aux  evequcs.  Rabban  veut  dii-e  maifre  ct  Ata 
perc.  L’eveque  en  question  etait  Barsuma,  dont  nous  avons  deja 
parle)  evesque  Nestorin  que  lantre  on  vous  visit  en  message,  et 
list  illnecques  presentement  devant  li  siccomenier  et  reeevoir  le  saint 
sacrament  de  I'autel  plusicurs  de  ses  barons  Tartars. 

“ Encore,  sire,  vous  fait  assavoir  ledit  Argon  quo  les  vos  grans 
mcssag.es  (jue  vous  autan  11  envoi  astu  ne  li  voudrent  faire  redevance 
ne  honneur  tels  comme  il  est  accoutuine  de  faire  de  toutes  manieres 
de  gens,  roys,  princes  et  barons  qui  cn  sa  cour  viennent.  Car,  si 


ARGOUN  AND  PHILIP  THE  FAIR. 


305 


Argoun  will  be  accompanied  by  two  Christian  kings  of 
Geortria,  his  vassals,  who  can  brinof  with  them  twenty 
thousand  horse,  or  more ; that,  considering  how  diffi- 
cult it  would  be  for  the  King  of  France  and  his  barons 
to  send  over  the  sea  the  great  number  of  liorscs  they 
will  require,  Argoun  will  furnish  them  with  twenty  or 
thirty  thousand  horses,  either  as  a gift,  or  at  a suitable 
price;  that  Argoun  would  also  have  provisions  prepared 
in  Turkev,  and  that  there  should  be  delivered  to  the 
Franks,  by  his  orders,  sheep  and  cattle,  camels,  grain, 
flour,  and  all  other  kinds  of  provisions  that  could  be 
procured.  He  finishes  by  expressing  the  surprise  of 
Argoun  that  the  ambassadors  of  the  King  of  France  had 
refused  to  salute  him  in  the  manner  prescribed  by 
^longol  etiquette,  alleging  that  they  would  not  kneel 
to  him  because  he  was  not  a Christian.  He  says  that 
Argoun  had  three  times  requested  them  by  his  officers 


comrae  il  disoJent,  il  ne  feroient  pasvotre  honneur  dagenoiller  roy  de- 
vant  li  pour  ce  quil  nestoit  mie  baptise  ne  lui  crestien,  et  si  les  en  fist- 
il  par  trois  fois  requerre  par  ses  grans  barons  ; et  quant  il  vit  qu’il 
neu  voloient  autre  chose  faire,  il  les  fist  venir  en  la  inaniere  qu’il 
voudrent,  et  si  leur  fist  grant  joie  et  mont  les  bonnoura  si  comme  il 
mersmes  scevent.  Si  vous  fit  assavoir,  sire,  le  drt  Argon  que  si  le 
dit  votre  message  firent  ce  par  votre  commandement,  il  en  est  tout 
liez,  car  tout  ce  qui  vous  plaist  li  plait  ausing,  priant  vous  que  si 
vous  li  envoy ez  yceuls  ou  autres  messages,  que  vous  voulliez  soufFrir 
et  commander  leur  que  il  li  facent  tale  reverence  et  honneur  comme 
coustume  et  usage  est  en  sa  cour  sanz  passer  feu. 

“ Et  je  Busquaril  devant  dit  message  d’Argon  ofire  mon  corps, 
mes  freres,  mes  enfans  et  tout  mon  avoir  a mettre  tout  nuit  et  jour 
au  service  de  vous,  monsieur  le  roi  de  France,  et  vous  promet  que  si 
vous  voles  envoier  messages  au  dit  Argon,  que  je  les  menrai,  et  con- 
duirai  a mains  la  moitie  de  depens,  travail,  peril  et  double  que  il 
mont  este  quant  a vous  plaira.” 

Collated  with  three  copies  preserved  in  the  archives  of  France. 
VOL.  I.  X 


306  CIimSTIANITY  IN  CHINA,  ETC. 

to  comply  with  this  custom,  but  that  seeing  they 
would  do  nothing  of  the  sort,  he  admitted  them  never- 
theless into  his  presence,  and  gave  them  a good 
reception  ; that,  however,  Argoun  besought  the  King 
of  France  that,  in  future,  he  should  send  ambassadors 
whom  he  would  command  to  do  him  such  reverence 
and  honour  as  was  the  custom  of  his  court.”  This 
circumstance  is  worthy  of  notice,  and  shows  how  far 
the  sentiments  of  the  JMongols  were  modified  with 
respect  to  Christian  princes.  It  is  well  known  how  bar- 
barously they  had  formerly  treated  foreign  ambassadors, 
sometimes  threatening  them  to  flay  them  alive,  and 
stuff  them  with  straw;  we  have  seen  too  the  furious  and 
insolent  missives  which  they  addressed  to  the  sove- 
reigns of  Asia  and  Europe,  citing  them,  on  pain  of  utter 
destruction,  to  submit  immediately  to  their  rule ; but  a 
few  years  had  sufficed  to  change  the  character  of  their 
intercourse  with  Christians.  The  French  envoys  who 
visited  the  Khan  of  Tartary  in  1288,  absolutely  refused 
to  salute  that  prince  by  prostrating  themselves  before 
him,  as  Mongol  etiquette  required.  “ They  would  have 
failed,”  they  said,  “ in  what  they  owed  to  themselves, 
by  rendering  such  homage  to  a king  who  was  not  a 
Christian.”  The  Mongol  prince  not  only  endured  this 
refusal  without  anger,  but  even  wrote  to  the  King  of 
France,  “ that  if  his  ambassadors  had  received  orders  to 
act  thus,  he  was  perfectly  satisfied ; for  that  what  was 
pleasing  to  that  monarch,  pleased  him  also.”  This  lan- 
guage is  a strong  proof  of  the  influence  of  the  French 
name  at  the  IMongol  court. 

Historians  have  left  us  quite  ignorant  of  the  effect  of 
the  negotiation  of  Buskarello,  and  of  the  projects  to 
which  it  might  have  given  rise  for  the  future ; but  it  is 


NEWS  FROM  THE  MISSION  IN  CHINA. 


307 


at  least  certain,  that  it  produced  for  the  time  no 
resolution  in  accordance  with  the  views  of  Argoun  or 
the  interests  of  the  Crusaders.  After  having  accom- 
plished his  mission  in  France,  Buskarello  no  doubt 
proceeded  to  England.  His  arrival  was  announced  by 
a bull  of  Nicholas  IV.  to  Edward  I.,  giving  him  notice 
that  the  King  of  the  Tartars  was  prepared  to  come  to 
the  assistance  of  the  Holy  Land.  The  Pope  informed 
the  king  that  a distinguished  personage,  Biscarellus  de 
Gisuefo,  an  envoy  from  Argoun,  had  recently  arrived, 
bringing  him  letters  from  that  Tartar  prince,  in  which 
he  says,  amongst  other  things,  that  he  is  quite  ready  to 
come,  at  the  requisition  of  the  Church,  to  the  assistance 
of  the  Holy  Land,  at  the  time  of  the  general  passage, 
tempore  passagii  generalise''  that  is,  at  the  period  fixed 
for  the  crusade.  The  said  envoy  being  obliged  to  come 
to  the  King  of  England  on  this  business,  the  Pope  gave 
him  this  letter  as  an  introduction,  begging  Edward  to 
receive  him  kindly,  and  to  listen  with  attention  to  what 
he  should  say  on  the  part  of  Argoun. 

This  bull  is  dated  from  Rieti,  Sept.  30.  1289.* 

It  was  in  the  course  of  the  same  year  that  important 
and  interesting  news  was  received  at  Rome  respecting 
the  state  of  the  Christian  religion  in  Upper  Asia.  It 
was  no  longer  now  by  messengers  or  letters  from  Tartar 
princes,  whose  information  and  whose  narrations  were 
always  equivocal,  and  founded  on  self-interest ; but 
from  missionaries  who  had  been  sent  into  Tartary  by 
Bonagratia,  General  of  the  Franciscan  order,  and  who 
came  themselves  to  give  a verbal  account  of  their 
apostleship  to  the  sovereign  pontiff,  after  a residence  of 


* Act.  Rymer,  vol.  ii.  p.  429. 

X 2 


308  CHRISTIANITY  IN  CHINA,  ETC. 

ten  years  in  those  distant  regions.  These  indefatigable 
apostles  had  traversed  the  whole  of  the  countries  subject 
to  the  ]\Iongol  power ; they  had  seen,  face  to  face,  those 
Tartar  Khans  whose  names,  exploits,  and  atrocities 
filled  the  world ; and  they  had  preached  the  Gospel  to 
those  innumerable  populations  whom  the  fury  of  war  had 
collected  from  every  point  of  the  far  East,  to  mingle 
them  together  and  crush  them  in  its  frightful  struggles. 
The  testimony  of  these  priests,  of  these  “ travellers  for 
Jesus  Christ,”  as  they  were  then  called,  peregrinantium 
propter  Christum^"  was  in  the  highest  degree  interesting, 
and  their  narration  could  not  but  excite,  both  at  Rome 
and  everywhere  else,  the  most  lively  curiosity.  They, 
in  general,  bore  witness  to  the  sincerity  of  the  envoys 
of  Argoun,  confirmed  their  reports,  and  gave  assurance 
that  the  chiefs  of  the  Tartars  were  favourably  inclined 
with  respect  to  the  Christians,  and  desirous  of  receiving 
the  Gospel. 

They  expressed,  above  all,  their  admiration  and  gra- 
titude for  the  signal  services  which  had  been  rendered 
them  by  a noble  Pisan  named  dole,  or  Julio,  who  having 
been  long  settled  in  Tartary,  had  gained  immense 
riches  and  great  authority  amongst  the  Mongols.  His 
powerful  protection  had  often  come  to  their  aid  amidst 
the  difficulties  and  embarrassments  of  their  painful  mis- 
sion. 

The  chief  of  this  phalanx  of  Franciscan  missionaries 
was  John  de  Monte  Corvino,  a priest  of  singular  piety, 
great  learning,  and  indefatigable  zeal  for  the  propaga- 
tion of  the  faith ; who  had  already  made  himself 
famous  all  through  the  East  by  his  eminent  qualities. 
Born  in  1247,  in  a village  at  a short  distance  from  Sa- 
lerno, called  i\Iontc  Corvino,  he  had  assumed,  according 


CONVERSION  OF  SEVERAL  TARTAR  PRINCES.  309 


to  the  custom  of  the  time,  the  name  of  the  place  of 
liis  birth.  After  having  passed  the  greater  part  of  his 
life  in  the  duties  of  his  mission  in  Tartary,  he  was 
at  length  appointed  Archbishop  of  Pekin,  where  he 
died  ; but  we  shall  speak,  at  a future  time,  of  the  labours 
and  the  success  of  this  valiant  apostle. 

After  a very  short  stay  in  the  West,  John  de  Monte 
Corvino  and  his  companions  set  out  again  to  resume 
their  holy  and  laborious  ministry  in  Upper  Asia.  Pope 
Nicholas  IV.  gave  them  letters  for  Argouu  and  for 
Kublai,  Emperor  of  the  Tartars  and  Chinese,  who  had 
established  his  court  at  Khan  Balik,  or  Pekin.  We  do 
not  quote  his  letters,  because  they  contain  nothing  re- 
markable. They  resemble  most  of  those,  the  translation 
of  which  we  have  already  given,  and  contain  only  ur- 
gent and  paternal  exhortations  to  receive  baptism,  and 
to  favour  the  Christians.  Several  authors  (and, 
amongst  others.  Wadding,  the  celebrated  historio- 
grapher of  the  Franciscan  order)  have  asserted  that 
Argoun  and  Kublai  had  been  baptized ; but  this  is  im- 
probable, as  the  sovereign  pontiff,  who  doubtless  knew 
the  truth  of  the  matter,  would  not,  in  that  case,  have 
insisted  so  much,  in  his  letters,  on  the  necessity  of  not 
deferring  baptism.  Nicholas  IV.  did  not  fail  to  write, 
by  the  same  opportunity,  to  the  noble  Pisan  dole,  a letter 
in  which  the  Pope  praises  his  piety,  and  thanks  him  for 
his  zeal  in  favouring  the  work  of  the  missions.  Not- 
withstanding the  urgent  exhortations  of  the  sovereign 
pontiff,  and  the  constant  endeavours  of  the  missionaries, 
we  must  confess,  that  the  conversion  of  the  Tartars  did 
not  yet  make  any  very  rapid  or  striking  progress ; still 
the  apostolate  was  not  struck  with  barrenness,  and  there 
were  favoured  spirits  to  whom  Cod  granted  such  a 


310 


CHRISTIANITY  IN  CHINA,  ETC. 

power  of  mental  abstraction,  that,  in  the  midst  of  the 
tumult  of  the  camp,  they  could  meditate  on  eternal 
truths,  and  occupy  themselves  with  the  great  business 
of  salvation.  It  was  reported,  in  the  West,  that  several 
Tartars  of  distinction  had  received  baptism,  and  were 
fervently  fulfilling  their  Christian  duties.  Two  prin- 
cesses were  mentioned,  whose  names  were  Dathanikan 
and  Anichoamin,  and  a son  of  Argoun,  who  had  received 
the  name  of  Nicholas,  and  who  publicly  professed  the 
religion  of  Jesus  Christ.  His  mother,  Erouk  Khatoune*, 
had  been  for  some  time  a Christian. 

The  first  lieutenant  and  the  physician  of  Argoun  were 
also  mentioned,  who,  not  content  with  faithfully  and 
jfiously  accomplishing  their  own  religious  duties,  were 
also  full  of  zeal  in  bringing  new  worshippers  to  Jesus 
Christ. 

This  interesting  news  was  brought  to  Rome  in  1291, 
by  a personage  named  Zagan,  who  was  sent  by  Argoun, 
and  charged  with  letters  for  the  Pope  and  the  King  of 
England.  Nicholas  IV.,  after  having  examined  those 
addressed  to  himself,  sent  the  others  to  Edward.  The 
Khan  of  Persia  endeavoured,  in  these  missives,  as  well  as 
in  the  preceding  ones,  to  persuade  the  Christians  to 
make  an  expedition  into  Syria,  in  concert  with  himself. 
But,  although  the  King  of  England  had  really  taken  the 
cross,  the  surrender  of  Ptolemais,  which  had  taken 
place  in  the  same  year,  and  the  news  of  which  had  cer- 

* She  was  great-granddaughter  of  Ung-Khan,  o’r  Priest  John, 
sovei’cign  of  the  Keraites.  This  princess,  says  Il.iytoii  (chap,  xlv.), 
was  all  her  life  inucli  attached  to  the  faith  of  Jesus  Christ.  Slie 
caused  divine  service  to  be  celebrated  for  herself,  and  had  always  in 
her  house  a Christian  priest  and  a chapel,  so  tliat  her  son  Carbagande 
was  baptized  and  named  Nicholas. 


LETTER  OF  NICHOLAS  IV.  TO  ARGOUN. 


311 


tainly  readied  Europe  at  tlie  time  wlien  Zagan  arrived 
there,  was,  no  doubt,  an  obstacle  to  the  realisation  of 
the  projects  he  came  to  forward.  The  loss  of  this  im- 
])ortant  place  prevented  tlie  princes  of  the  West  from 
thinking  further  of  these  distant  wars.  The  Popes 
alone  still  endeavoured,  though  unsuccessfully,  to 
renew  them,  and  (singularly  enough)  they  found,  in 
the  Tartar  princes,  auxiliaries  as  active,  and  more  per- 
severing, than  themselves.  The  Franks  abandoned, 
perhaps  culpably,  an  alliance  which  might  have  ruined 
the  future  prospects  of  Islamism,  changed  the  destinies 
of  Asia,  and  brought  innumerable  populations  into  the 
great  Christian  family.  The  Tartars,  for  some  time, 
seemed  earnestly  bent  on  the  very  course  that  would 
have  been  so  beneficial  to  Christianity  and  civilisation, 
and  they  showed  incredible  perseverance  in  renewing 
negotiations,  and  in  forming  a coalition  against  the 
Mussulmans ; but,  unfortunately,  they  were  only  suffi- 
ciently seconded  by  the  intelligent  zeal  of  the  papacy. 

In  the  answer  of  Nicholas  lY.  to  the  last  letter  of 
Argoun,  the  pontiff  appears  to  reckon  but  little  on  the 
assistance  of  the  King  of  England,  while  he  brings  for- 
ward the  strongest  motives  to  attract  the  Mongol  prince 
towards  Christianity.  This  important  conquest,  if  it 
could  have  been  effected,  would  have  been  quite  equal 
in  value  to  that  of  Palestine  and  the  conversion  of 
the  Mongols  following  the  crusades,  and  would  have 
been  the  most  important  and  happiest  result  of  these 
expeditions,  and  of  the  connexions  to  which  they  had 
given  birth.  The  Mongols,  it  is  true,  were  not  a people 
easy  to  convert;  always  wavering  between  Christianity 
and  Mahommedanism,  they  sought  to  conciliate  the  par- 


312 


CHRISTIANITY  IN  CHINA,  ETC. 


tisans  of  both  religions  in  the  countries  subject  to  them  ; 
a complete  and  decisive  alliance  could  alone  put  an  end 
to  this  fluctuation ; but  the  Christian  princes  did  not 
sufficiently  understand  this,  and  history  will  have  to 
record,  to  the  great  honour  of  the  papacy,  that  the 
sovereign  pontiffs  were  more  intelligent,  more  active, 
and  more  persevering  than  the  kings  in  this  great 
struggle  between  the  West  and  the  East.  The  conver- 
sion of  the  Mongol  princes  Avas,  in  their  opinion,  an 
event  of  immense  magnitude,  as  it  respected  civilisation 
and  the  Christian  faith.  Although  Jesus  Christ  has 
said  that  “ his  kingdom  is  not  of  this  world,”  neverthe- 
less, good  policy,  and  the  prosperity  of  nations,  must 
always  harmonise  with  the  interests  of  religion.  Na- 
tions are  great  and  happy  only  Avhen  the  individuals 
Avlio  compose  them  are  anxious  to  save  their  souls  for 
eternity.  Thus,  those  numerous  letters  which  the  Pope 
sent  into  the  heart  of  Asia,  and  whose  only  aim  seems 
to  have  been  the  baptism  of  a few  barbarian  princes, 
might  have  tended  to  the  triumph  of  Christian  civilisa- 
tion throughout  the  Avorld. 

Nicholas  IV.  wrote  by  Zagan  on  his  return,  not  only 
to  Argoun,  to  press  him  earnestly  to  embrace  the 
Christian  religion,  but  also  to  his  son  Kharbcnde,  Avho 
had  been  baptized  by  the  name  of  Nicholas,  to  congratu- 
late him  on  his  conversion,  and  to  give  him  wise  and 
useful  counsel.  There  were  also  letters  for  the  two 
brothers,  Sarou  and  Cassian,  for  tlic  Mongol  general 
Tagatchar,  and  for  the  (jueens  Anichoamin  and  Da- 
thanikan.  This  corresj)ondencc  has  been  preserved  to 
us  in  the  pontifical  annals;  but  we  shall  only  quote  the 
letter  to  the  son  of  Argoun,  and  this  merely  because  it 
contains  passages  which  prove  that  the  Church,  like  a 


LETTER  OF  THE  POPE  TO  NICHOLAS. 


313 


tender  mother,  has  always  been  (whatever  some  may 
say)  gentle  and  tolerant  to  her  children. 

“ To  our  dear  and  noble  son  Nicholas,  son  of  Argoun, 
the  illustrious  King  of  the  Tartars,  health  and  the 
apostolic  benediction. 

“ Our  heart  has  glowed  with  joy  in  the  Lord,  from 
whom  flows  the  abundance  of  all  celestial  gifts,  be- 
cause we  have  learned,  by  credible  testimony,  that 
you  have  been  illuminated  by  a ray  of  the  divine 
light.  Prepared  by  the  blessings  of  grace,  you  have 
hastened  with  laudable  zeal  to  the  source  of  the 
waters  of  baptism.  This  news  has  been  to  us  the 
more  agreeable  and  happy,  as  we  bear  you  the  more 
sincerely  in  the  bowels  of  our  charity,  and  the  more 
warmly  desire  the  increase  of  your  glory  and  your  sal- 
vation. We  beseech  your  nobleness,  and  exhort  you,  in 
the  name  of  the  Son  of  God,  to  devote  yourself  with 
zeal  and  vigilance,  as  a child  of  benediction,  to  the 
practice  of  those  good  works  and  those  virtues  by 
which  the  kingdom  of  heaven  is  to  be  gained.  Study 
and  observe,  with  courage  and  sincerity,  the  Christian 
faith,  whose  glorious  banner  you  have  unfurled.  Men, 
led  on  by  your  salutary  example,  will  be  induced  to 
embrace  the  same  faith ; and  you  yourself,  after  the 
course  of  this  life,  which  has  in  it  nothing  certain  or 
lasting,  will  receive  the  reward  of  that  eternal  blessed- 
ness which  God  has  reserved  for  His  elect.  Further, 
we  recommend  and  advise  you  affectionately  to  make  no 
change  in  your  habits,  your  garments,  or  your  food, 
lest  it  might  become  amongst  your  people  a subject  of 
dissension  or  scandal.  Continue  the  same  manner  of 
living  which  you  practised  before  the  reception  of 


314  CimiSTIANlTY  IN  CHINA,  ETC. 

baptism ; and,  in  order  that  the  articles  of  your  faith 
may  be  more  familiar  to  you,  we  send  you  a copy  of 
them,  which  you  will  find  added  hereunto.  It  begins 
thus,  ‘ We  believe  in  the  holy  Trinity,’  &c.  Receive 
with  kindness,  out  of  respect  for  us  and  the  holy  see, 
our  dear  sons  the  brothers  William  de  Cheri,  our 
penitentiary,  and  Matthew  de  Thieti,  professor  of  Theo- 
logy, whom  we  send  into  your  country  for  the  salva- 
tion of  your  nation.  Treat  them  with  favour,  and  in 
the  business  which  has  been  entrusted  to  them,  grant 
them,  if  they  shall  ask  it,  advice,  assistance,  and  protec- 
tion.” * 

At  the  moment,  however,  when  the  Pope  was  sending 
by  two  new  ambassadors,  these  numerous  letters  to 
Tartary,  Argoun  was  breathing  his  last.f  Providence, 
says  a contemporary  author,  had  allowed  that  column 
to  fall,  upon  which  every  hope  of  the  propagation  of  the 
faith  in  Upper  Asia  seemed  to  rest.  It  is  certain  that 
his  death  overwhelmed  with  regret  and  sadness  all  who 
Avere  interested  in  the  progress  of  Christianity.  The 
conversion  of  Argoun  had  been  relied  upon ; and  only 
a favourable  opportunity  Avas  Avaited  for,  to  see  him 
publicly  take  his  place  amongst  the  AAmrshippers  of 
Jesus  Christ.  But  this  prince  Avas  of  too  undecided  a 
character  to  defy  the  opinion  of  tlie  numerous  Mussul- 
mans at  his  court.  Before  declaring  himself,  he  Avislied 
to  see  their  poAver  insensibly  diminish ; he  had  in  the 
first  place  begun  by  depriving  them  of  their  dignities  and 
employments,  and  he  liopcd  that  their  influence  AAmuld 
be  completely  destroyed,  by  the  projected  expedition 
into  Syria  and  Palestine.  Argoun  liad  also  repeatedly 
said,  that  he  Avould  be  baptized  at  Jerusalem  only.  It 

* Odor.  Itaynald,  ann.  1291,  p.  413.  Wadding,  tom.  v.  p.  2J6. 

t IJar-lIebraius,  p.  512. 


PEllSECUTION  OF  CIIEISTIANS  BY  GAZAN.  315 

is  certain,  nevertheless,  that  he  favoured  religion  and 
the  missionaries,  during  the  whole  course  of  his  life ; 
and  the  numerous  embassies  which  he  sent  to  Rome, 
France,  England,  and  Spain,  are  a proof  of  his  sympathy 
with  the  Christians. 

Arfroun’s  successor  was  his  brother,  Ga’ikhatou,  who 
did  not  at  all  resemble  him.  He  was  said  to  lean  to- 
wards ^lahomraedanism,  and  the  historians  of  the  time 
represent  him  as  a man  entirely  plunged  in  debauchery 
and  drunkenness ; but  Hayton,  who  attributes  to  him 
every  vice,  says  that  he  had  no  religion  at  all.*  After  a 
disgraceful  reign  of  five  years,  he  was  assassinated  by  the 
grandees  of  his  palace.  He  was  succeeded  by  Baidou, 
a mild  and  humane  prince,  and  a great  friend  to  the 
Christians ; but  perhaps  not  sufficiently  prudent  in  po- 
litical matters.  He  built  a great  number  of  churches, 
and  forbade  the  preaching  of  Islarnism  to  the  Tartars  ; 
and  these  measures  alienated  from  him  the  hearts  of 
the  Mussulmans,  who  now  cast  their  eyes  upon  Gazan, 
the  son  of  Argoun,  and  offered  him  the  throne,  on  con- 
dition of  his  renouncing  the  Christianity  which  he  had 
lately  embraced.  Gazan,  Avho  had  little  faith  and  much 
ambition,  lent  himself  to  their  intrigues,  and  became  their 
proselyte,  in  order  to  gain  possession  of  the  crown  ; and 
having  thus  attained  to  power,  he  showed  himself  at 
first  a bitter  enemy  to  the  Christians.  In  1296  he 
overwhelmed  them  with  calamities,  and  raised  a terrible 
persecution  against  them  ; those  of  Armenia  alone  were 
exempt  from  ill-treatment;  in  all  other  countries,  he 
overthrew  all  that  pertained  to  religion.  The  churches 
Avere  everywhere  pulled  down,  and  all  objects  in  use  for 
religious  worship  were  given  up  to  the  ridicule  and 


* “ Nullara  liabebat  legem  vel  fidetn.”  — Hist.  Orient,  cap.  xxxix. 


316  CHEISTIANITY  IN  CHINA,  ETC. 

contempt  of  the  infidels.  In  the  city  of  Bagdad  every 
Christian  who  dared  to  appear  in  public  was  sure  to  be 
loaded  with  insults  and  outrages.  The  bodies  of  the 
Nestorian  patriarchs,  Machika  and  Denha,  which  were 
buried  in  the  temple  called  Duidari,  were  exhumed,  and 
their  limbs  cast  out  on  the  public  road  to  the  profanation 
of  the  multitude.  Contemporary  authors  cannot  relate, 
without  horror,  the  atrocities  which  were  committed  at 
that  time  against  the  Christians,  in  the  cities  of  Arbela, 
Tauris,  Mosoul,  and  Bagdad.  The  persecution  lasted 
till  1298,  when  the  Christians  were  on  a sudden  re- 
stored to  tranquillity. 

Gazan  had  married  a daughter  of  the  King  of  Ar- 
menia, a Christian  princess,  distinguished,  it  is  said,  by 
great  piety  and  extraordinary  beauty.  She  gave  birth, 
however,  to  a child  repulsively  ugly  and  deformed, 
“ more  like  a little  monster  than  a human  being.” 
Gazan  tenderly  loved  his  wife,  but  was  ashamed  and 
shocked  at  having  a son  so  hideous  ; and  his  courtiers 
(most  of  them  Mussulmans)  thought  they  had  now  found 
a favourable  opportunity  of  ruining  the  princess,  who,  as 
a devout  Christian,  and  full  of  zeal  for  the  propagation 
of  her  faith,  was  highly  objectionable  to  them.  They 
held  a council,  therefore,  and  declared  that  the  child 
just  born  must  necessarily  be  the  offspring  of  adultery; 
and  both  mother  and  child  were  consequently  condemned 
to  be  burned  alive.  The  pile  was  prepared,  and  the 
victims  led  to  torture,  in  the  midst  of  an  immense  con- 
course of  people,  amongst  whom  very  contradictory 
feelings  were  manifested  ; for  tliis  tragic  event,  which 
Avas  the  triumph  of  the  jMussulmans,  had  plunged  the 
Christians  into  sorrow  and  dejection.  The  pile  being  on 
fire,  crackled  and  blazed  in  all  directions,  awaiting  its 


WIFE  OF  GAZAN  CONDEMNED  TO  BE  BURNT.  317 

prey,  when  tlie  unfortunate  princess  of  Armenia,  with 
tears,  besought  her  royal  spouse  to  grant  her  one  moment 
to  fulfil  the  last  duties  of  her  religion,  and  to  procure 
the  grace  of  baptism  for  her  poor  child,  ere  she  should 
die  with  him  in  the  midst  of  the  flames.  Gazan,  moved 
with  compassion,  granted  his  wife  the  favour  she  im- 
})lored ; a minister  of  the  Christian  religion  presented 
himself,  heard  the  confession  of  the  mother,  and  after 
having  fortified  her  by  the  reception  of  the  holy  via- 
ticum^ administered  the  sacrament  of  baptism  to  the 
child.  But  scarce!}’’  had  the  holy  water  destined  to  re- 
generate the  soul  of  that  unfortunate  creature  flowed 
over  his  forehead,  when  a sudden  and  marvellous  change 
took  place  in  the  sight  of  the  multitude,  who  were 
anxiously  awaiting  the  end  of  this  frightful  drama. 

God  had  given  to  the  waters  of  baptism  the  power  of 
embellishing  the  body,  at  the  same  time  that  it  Avashed 
away  the  original  stains  from  the  soul.  The  child  had 
suddenly  become  ravishingly  beautiful ; the  numerous 
witnesses  of  the  miracle  uttered  cries  of  admiration,  and 
Gazan,  convinced  of  the  virtue  of  his  Avife,  led  her  back 
in  triumph  to  his  palace.  From  that  time,  he  also 
determined  to  Avorship  that  God  AA'ho  had  wrought  such 
marvels,  and  he  made  a public  profession  of  Christianity, 
along  with  a considerable  number  of  his  subjects. 

The  circumstances  of  this  event  are  related  by  St. 
Antoninus*,  as  he  received  them  from  a Florentine  who, 

* Chroti.,  p.  3.  tit.  20.  cap.  viii.  fol.  82.  We  find  in  the  “ Chronicle 
of  St.  Denis”  (chap,  xxv.)  the  following  words : — “An  cest  an  (1266) 
le  roi  des  Tartarins  Cassahan,  qui  grant  Cham  estoit  appelle,  mer- 
veilleusement  et  par  miracle,  avec  grant  multitude  de  ses  gens,  fut 
chrestienne  et  converty  par  la  fille  du  roi  d’Armenie,  qui  estoit 
chretienne  laquelle  il  avoit  espousee.” 


318  CHRISTIANITY  IN  CEIINA,  ETC. 

after  having  lived  a long  time  amongst  the  Tartars,  had 
been  deputed  to  go  into  Europe,  and  carry  this  inter- 
esting news  to  the  sovereign  pontiff  and  the  Christian 
princes.  Mosheim  also  relates  the  same  fact*,  but  does 
not  appear  to  put  any  great  faith  in  it.  “Is  it  not 
possible  ” says,  he  “ that  a beautiful  child  may  have  been 
substituted  for  that  monstrous  being,  and  made  to  pass 
for  the  son  of  Gazan?”  Yes,  assuredly  the  thing  is 
very  possible,  but  a miracle  is  still  more  so  ; we  have 
not,  like  Mosheim,  an  insuperable  objection  to  miracles, 
and  it  is  even  difficult  for  us  to  comprehend  the  views 
of  those  who  always  prefer  granting  to  the  cunning 
of  men  what  they  refuse  to  the  omnipotence  of  God. 

Gazan  having  become  a Christian,  resolutely  adopted 
a policy  more  conformable  to  his  new  sentiments.  He 
joined  his  father-in-law,  the  King  of  Armenia,  in  attack- 
ing the  Sultan  of  Egypt,  IMalek-Naser ; in  which  expe- 
dition, he  realised,  but  a little  too  late,  the  projects 
concerning  Avhich  his  predecessors  had  so  many  times 
negotiated  with  the  Christian  kings,  before  the  total 
destruction  of  the  power  of  the  Crusaders.  He  took 
Damascus,  and  his  troops  ravaged  all  Syria.  Koutlouk, 
one  of  his  generals,  advanced  from  the  direction  of  An- 
tioch, and  in  pursuance  of  the  commands  of  his  master, 
invoked  the  Christians  of  Cyprus  to  his  aid.  Sire 
Amauri,  the  brother  of  the  King  of  Cyprus,  was  chosen 
to  conduct  this  expedition,  and  came  to  Autarados,  with 
the  Grand  Masters  of  the  Templars  and  Hospitallers. 
But  just  as  they  were  on  the  point  of, joining  the 
IMongols,  the  latter,  learning  that  Gazan  was  dangerously 
ill,  retired  in  haste.  The  King  of  Armenia  returned  to 


* Hist.  Tart.,  &c.,  p.  86. 


WAR  BETWEEN  GAZAN  AND  THE  SULTAN  OF  EGYTT.  319 

Ills  dominions,  and  the  Franks  went  back  to  Cyprus, 
without  having  derived  any  advantage  from  their  pre- 
parations. 

AVhat  there  was  favourable  to  the  cause  of  the 
Christians  in  these  events,  had  the  effect  of  bringing 
the  news  of  them  quickly  to  Europe. 

“ Then  it  happened,”  says  a contemporary  chronicler, 
“ that  an  innumerable  and  marvellous  host  was  as- 
sembled against  the  Saracens,  and  the  seneschal  of  all 
this  host  was  the  Christian  King  of  Armenia.  And  he 
first  led  them  towards  Aleppo,  and  after  that  to  Camel, 
and  gained  the  victory,  though  not  without  great 
slaughter  and  loss  of  his  people.  And  then,  when  he 
had  collected  his  host  again,  and  refreshed  them,  and 
recovered  his  strength,  he  followed  the  Saracens  towards 
Damascus,  where  the  Soldan  was,  with  a great  host 
that  he  had  brought  there.  Then  between  this  King  of 
the  Tartars,  the  Soldan,  and  the  Saracens,  there  was  a 
wonderful,  great,  and  fierce  battle,  and  more  than 

100.000  Saracens  were  slain.  The  Holy  Land  was  then 
in  the  hands  of  the  Tartars,  and  subject  to  them ; and 
the  Christians,  with  great  joy  and  exultation,  kept  the 
Feast  of  Easter  to  the  glory  of  God  in  Jerusalem.”  * 

The  war  between  Gazan  and  the  Sultan  of  Egypt 
was  prolonged  for  several  years  with  various  success. 
The  King  of  Armenia,  his  faithful  vassal,  or,  as  the 
chroniclers  say,  seneschal  of  all  his  host,  came  with 

40.000  vassals  to  ravage  Syria,  and  took  several  towns, 
and  it  was  in  consequence  of  these  events,  that  the  idea 
of  invoking  the  aid  of  the  Crusaders  recurred  to  Gazan, 
and  that  he  sent  ambassadors  to  the  West  to  solicit  it. 


* Chron.  de  Saint-Denis,  chap.  xxv. 


320  CHRISTIANITY  IN  CHINA,  ETC. 

His  messengers  came  to  Paris,  and  renewed  to  the  King 
of  France  their  former  proposals  of  alliance;  they  then 
went  to  England,  and  endeavoured  to  come  to  an  under- 
standing with  Edward  I. 

But  while  Gazan  was  thus  offering  his  alliance  to  the 
sovereigns  of  the  West,  the  circumstances  that  might 
have  rendered  it  valuable  to  them  were  considerably 
altered.  A great  victory  gained  by  the  ^Mussulmans 
had  obliged  the  Mongols  and  the  King  of  Armenia  to 
retire  across  the  Euphrates,  — a misfortune  which  is  said 
to  have  afflicted  Gazan  so  much,  as  to  cause  the  malady 
of  which  he  died  in  the  year  1302. 

At  the  same  epoch,  there  died  also  at  Pekin  the  great 
Kublai-Khan,  Emperor  of  the  Chinese  and  Oriental 
Tartars.  Kublai  was  indisputably  the  sovereign  of  the 
most  enormous  empire  that  the  annals  of  the  world  have 
ever  made  known  : it  comprehended  the  whole  of  China, 
Corea,  Thibet,  Tonquin,  and  Cochin  China,  a great  part 
of  India  beyond  the  Ganges;  many  islands  of  the  Indian 
Ocean ; and  the  whole  north  of  the  continent  of  Asia,  from 
the  Pacific  to  the  Dnieper.  Persia,  also,  was  a feudatory 
of  his  throne  ; its  sovereigns,  the  successors  of  Houlagou, 
receiving  their  investiture  from  the  Emperor  of  China, 
and  as  the  dominions  of  these  great  vassals  extended 
to  the  Mediterranean  and  the  frontiers  of  the  Greek 
Empire,  it  may  be  said  that  the  whole  of  Asia  was 
subject  to  the  laws  of  the  great  Khan,  who  had  chosen 
Pekin  as  the  central  seat  of  his  government.  What  was 
the  empire  of  Alexander  the  Great,  or  of  the  Romans, 
or  even  of  Tchinguiz-Klian,  compared  with  that  of 
Kublai  ? And  yet  this  astonishing  potentate  is  scarcely 
known  at  all  among  us,  and  our  most  learned  histories 
liardly  say  a Avord  about  him ! 


kublai-khan’s  encoukagement  of  learning.  321 


This  reign  of  Kublai  offers  to  our  observation  one  re- 
markable phenomenon.  We  see  tliis  powerful  sovereign 
ruling  at  once  over  the  most  civilised  nations  of  the 
Kast,  and  over  those  who  had  scarcely  issued  from  bar- 
barism ; with  one  hand  encouraging  the  arts  of  peace, 
and  with  the  other  exciting  ardour  for  martial  enter- 
prises ; softening  nations  already  vanquished,  and  un- 
chaining aijainst  others  the  furies  of  war. 

Kublai  had  received  a Chinese  education  ; he  appre- 
ciated the  advantages  of  civilisation ; he  admired  the 
institutions  of  China,  and  protected  literature  and  the 
sciences.  He  had  some  of  the  best  Chinese  books 
translated  into  the  Mongol  language,  and  founded 
schools  for  the  young  people  of  his  own  country,  and 
gave  much  encouragement  to  their  studies,  fie  received 
with  favour  learned  and  literary  men  of  every  country 
and  religion,  granting  them  many  privileges,  and 
exempting  them  from  taxes  and  tributes.  It  was  he 
who  established  the  college  of  Han-lin^  the  first 
academical  institution  of  China.  He  spread  the  taste 
for  mathematics,  and,  with  the  assistance  of  the  Arabs, 
laboured  in  the  construction  of  a new  system  of  as- 
tronomy, greatly  superior  to  any  that  the  Chinese  had 
hitherto  been  acquainted  with.  He  afforded,  also,  great 
encouragement  to  agriculture,  industry,  and  commerce  ; 
he  had  numerous  canals  dug  in  all  the  provinces  of 
China,  and  he  threw  open  the  sea-ports  to  all  foreigners. 
But  the  task  of  civilising  the  Tartars  proved  beyond 
the  power  even  of  Kublai.  The  intercourse-  of  these 
ignorant  and  warlike  tribes  with  a peaceful  and  culti- 
vated nation,  never  effected  any  fusion  between  them  ; 
and  whilst  the  Tartars  retained  their  rude,  turbulent, 
and  vagabond  habits,  the  Chinese  submitted  patiently 

VOL.  I.  Y 


322  CHRISTIANITY  IN  CHINA,  ETC. 

to  their  conquest,  and  quietly  devoted  themselves  to 
commerce  and  industry,  arts  and  letters. 

The  religious  sentiment  was  the  only  one  that  could 
have  combined  elements  so  discordant,  and  upon  this 
point  the  Chinese  and  Mongols  seemed  to  differ  irrecon- 
cileably.  When  Kublai-Khan  had  achieved  the  conquest 
of  China,  he  found  three  religious  systems  acclimated  in 
it,  and  at  that  time  engaged  in  bitter  hostilities  against 
one  another ; though  since  then,  having  all  fallen  into 
the  abyss  of  scepticism,  they  have  become  reconciled, 
and  given  each  other  the  kiss  of  peace. 

The  first  and  most  ancient  of  these  faiths  is  that  called 
Jou-Khiao,  the  Doctrine  of  the  Lettered,  of  which  Con- 
fucius is  regarded  as  the  reformer  and  patriarch.  It  is 
based  upon  a philosophical  pantheism,  which  has  been 
variously  interpreted  at  various  epochs.  It  is  believed 
that  at  a remote  period,  the  existence  of  an  omnipotent 
God,  a requiter  of  human  actions,  was  not  excluded 
from  it,  and  various  passages  from  Confucius  give  room 
to  suppose,  that  the  sage  himself  held  such  a doctrine ; 
but  the  little  care  he  took  to  inculcate  it  on  his  disciples, 
the  vague  meaning  of  the  expressions  he  employed,  and 
the  resolution  he  had  apparently  taken  to  found  his 
system  of  morals  and  justice  merely  upon  the  principles 
of  love  of  order,  and  of  a certain  not  very  well  defined 
“ conformity  with  the  designs  of  Heaven,”  and  the  pro- 
gress of  nature,  have  allowed  the  philosophers  who  have 
succeeded  him  to  go  entirely  astray,  and  many  of  them 
had,  even  in  the  thirteenth  century,  fallen  into  a true 
Spinozism  ; and  wliile  still  aj^pcaling  to  the  authority  of 
their  master,  taught  a materialist  doctrine  that  has  since 
degenerated  into  atheism. 

Confucius,  himself,  is  never  i-eligious  in  his  writings; 


KELIGION  OF  CONFUCIUS. 


323 


he  contents  himself  with  recommending  in  general  the 
observance  of  ancient  precepts,  of  filial  piety,  and 
fraternal  affection,  and  of  maintaining  a course  of 
conduct  “conformable  to  the  laws  of  Heaven,  which 
must  always  be  in  harmony  with  human  actions.”  * 

In  reality  the  religion,  or  rather  the  doctrine  of  the 
disciples  of  Confucius,  is  Positivism.  They  care  nothing 
about  the  origin,  the  creation,  or  the  end  of  the  world, 
and  very  little  about  long  philosophical  lucubrations. 
They  confine  their  cares  wholly  to  this  life : they  ask 
of  science  and  letters  only  what  is  needful  to  enable 
them  to  go  through  their  various  occupations  ; of  great 
principles,  only  their  practical  consequences ; and  of 
morality,  only  what  is  political  and  utilitarian.  They 
are,  in  fact,  what  many  people  in  Europe  are  now 
seeking  to  become.  They  put  all  speculative  questions 
aside,  to  attach  themselves  exclusively  to  the  positive ; 
their  religion  is  but  a kind  of  material  civilisation,  and 
their  philosophy  the  art  of  living  in  peace,  of  obeying 
and  commanding.  The  “ Religion  of  the  Lettered”  has 
neither  altars,  images,  nor  priests ; the  mandarins  are  its 
sole  ministers,  and  Avhen  on  some  solemn  occasions  it  is 
thought  desirable  to  offer  some  homage  to  Heaven,  it  is 
they  who  officiate. 

Whatever  is  most  in  earnest,  and  least  vague  in  this 
religion  of  the  lettered,  has  been  absorbed  by  the 
worship  of  Confucius  himself.  His  tablet  is  placed  in 
all  the  schools,  and  masters  and  pupils  are  required  to 
prostrate  themselves  before  his  venerated  name  at  the 
commencement  and  end  of  the  lessons ; and  his  statue 

* TVe  have  already,  in  the  “ Chinese  Empire,”  spoken  of  the  tliree 
religions oflBcially  admitted  into  China;  but  it  seemed  that  tlie  subject 
ought  to  find  a place  in  the  present  work. 


324 


CHEISTIANITY  IN  CHINA,  ETC. 


is  to  be  found  in  all  the  academies,  in  the  places  where 
the  learned  assemble,  and  where  literary  examinations 
are  undergone.  All  the  towns  in  China  have  temples 
raised  to  his  honour,  and  more  than  three  hundred 
millions  of  men  proclaim  him  with  one  voice  the  saint 
])ar  excellence.  Kever  has  it  been  given  to  any  mortal 
to  exercise,  for  so  many  ages,  such  an  empire  over  his 
fellow- creatures,  or  to  receive  from  them  homage  so 
like  actual  worship ; although  every  one  knows  per- 
fectly well  that  Confucius  was  simply  a man  who  lived 
in  the  principality  of  Lou,  two  centuries  before  the 
Christian  era.  The  annals  of  the  human  race  present 
no  more  extraordinary  fact  than  of  this  civil  homage 
and  religious  adoration,  rendered  by  an  immense  nation, 
for  twenty-four  centuries,  to  a simple  citizen.  The 
descendants  of  Confucius  too,  who  still  exist  in  great 
numbers,  participate  in  the  extraordinary  honours 
rendered  by  the  Chinese  to  their  glorious  ancestor. 
They  constitute,  in  fact,  the  only  hereditary  nobility  of 
the  empire,  and  enjoy  certain  privileges,  reserved  for 
them  alone. 

The  second  religion  of  China  is  regarded  by  its 
disciples  as  the  primitive  one  of  its  most  ancient 
inhabitants.  It  has  numerous  analogies  with  the 
preceding ; but  the  individual  existence  of  genii  and 
demons  is  recognised  in  it,  independently  of  the  parts 
of  nature  over  which  they  preside.  The  priests  and 
priestesses  of  this  worship  are  devoted  to  celibacy,  and 
practise  magic,  astrology,  necromancy,  and-  a thousand 
absurdities.  They  are  called  Tao-ss6,  or  Doctors  of 
lleason,  because  their  fundamental  dogma  taught  by 
the  renowned  Lao-tze,  is  that  of  a primordial  reason, 
which  has  created  the  world.  This  doctrine  is  con- 


RELIGION  OF  LAO-TZE. 


325 


tained  in  a work  pompously  entitled,  the  “ Book  of  the 
Way,  and  of  Virtue.”  * 

This  Lao-tze  was  in  frequent  communication  with 
Confucius,  but  it  is  difficult  to  know  what  was  the 
opinion  of  the  head  of  the  Religion  of  the  Lettered 
concerning  the  doctrine  of  the  patriarch  of  the  Doctors 
of  Reason.  One  day  he  went  to  pay  him  a visit,  and 
when  he  came  back  to  his  disciples,  remained  three 
days  without  speaking  a word.  Tseu-Kong  was  sur- 
prised at  this  silence,  and  asked  its  cause. 

“ When,”  said  Confucius,  “ I see  a man  making  use 
of  his  thoughts  to  escape  from  me  like  a bird  who  flies, 
I arrange  mine  like  a bow  armed  with  its  arrow  to 
pierce  him,  and  I never  fail  to  reach  him  and  master 
him.  When  I see  a man  making  use  of  his  thoughts  to 
escape  from  me  like  an  agile  stag,  I arrange  mine  like 
a hunting  dog  to  pursue  him,  and  I never  fail  to  over- 
take and  seize  him.  When  a man  makes  use  of  his 
thoughts  to  slip  away  from  me  like  a fish  into  the  deep, 
I arrange  mine  as  the  fisherman  does  the  hook,  and  I 
never  fail  to  get  him  into  my  power.  But  as  to 
the  dragon  that  rises  into  the  clouds  and  soars  into  the 
air,  I cannot  pursue  him.  This  daj'  I have  seen  Lao- 
tze,  and  he  is  like  the  dragon.  At  his  voice  mv  mouth 
remained  wide  open,  and  I was  not  able  to  shut  it ; my 
tongue  came  out  with  astonishment,  and  I have  never 
been  able  to  draw  it  back  again  ! My  soul  was  plunged 
into  perplexity,  and  has  not  been  able  to  recover  its 
iormer  tranquillity.” 

Whatever  may  be  said  of  the  philosophical  ideas  of 
Lao-tze,  his  disciples  have  never  enjoyed  great  popularity. 

* Tao-te-King.  M.  Stanislas  Julien  has  given  a translation  of 
it,  which,  like  all  his  works,  is  of  rare  excellence. 


326  CHRISTIANITY  IN  CHINA,  ETC. 

and  the  superstitions  to  which  they  give  way  are  so  ex- 
travagant, that  the  most  ignorant  make  them  the  object 
of  their  sarcasms.  They  have  acquired  celebrity  chiefly 
by  their  pretended  secret  of  an  elixir  of  immortality,  a 
secret  which  has  brought  them  into  great  favour  with 
some  famous  emperors. 

The  Chinese  annals  are  full  of  the  disputes  and 
quarrels  of  the  Lao-tze  with  the  disciples  of  Confucius, 
who  have  employed  the  weapons  of  ridicule  against 
them  with  the  greatest  success  — and  have  never  failed 
to  turn  the  laugh  against  both  them  and  the  Bonzes, 
the  priests  of  Buddhism,  which  is  the  third  religion  of 
China. 

Towards  the  middle  of  the  first  century  of  our  era, 
the  emperors  of  the  Han  dynasty  otficially  admitted 
into  the  empire  the  Buddhism  of  India ; and  this 
worship,  which  admits  of  material  representations  of 
the  Divinity,  spread  rapidly  among  the  Chinese,  who 
called  it  the  religion  of  Fo  — an  imperfect  transcription 
of  the  name  of  Buddha.  This  is  a very  ancient  generic 
word,  Avith  a double  root  in  Sanscrit  — one  part  signify- 
ing being,  and  the  other  Avisdom  or  superior  intelligence. 
It  is  the  name  employed  to  designate  the  Supreme 
Being  — the  Omnipotent  God;  and  it  is  also  sometimes 
extended  to  those  Avho  Avorship  him,  and  seek  to  raise 
themselves  tOAvards  him  by  contemplation  and  sanctity. 
The  Buddhists  generally  use  it  for  a real  liistorical 
personage  Avho  became  celebrated  throughout  Asia,  and 
Avho  is  regarded  as  the  founder  of  the  institutions  and 
doctrine  comprised  under  the  general  denomination  of 
Buddliism.  In  the  eyes  of  the  Buddhists  this  personage 
is  sometimes  a man  and  sometimes  a god,  or  rather 
both  one  and  the  other — a divine  incarnation — a man- 


RELIGION  OF  BUDDHA. 


327 


god  — who  came  into  the  world  to  enligliten  men,  to 
redeem  them,  and  indicate  to  them  the  way  of  safety. 
Tliis  idea  of  redemption  by  a divine  incarnation,  is  so 
general  and  popular  amongst  the  Buddhists,  that 
during  our  travels  in  Upper  Asia  we  everywhere  found 
it  expressed  in  a neat  formula.  If  we  addressed  to  a 
^longol  or  a Thibetan  the  question  “ Who  is  Buddha  ? ” 
he  would  immediately  reply,  “ The  Saviour  of  men.” 
The  miraculous  birth  of  Buddha,  his  life  and  his 
instructions,  contain  a great  number  of  the  moral  and 
dogmatic  truths  professed  in  Christianity,  and  which 
we  need  not  be  surprised  to  find  thus  in  other  religions, 
since  these  truths  are  traditional,  and  have  always  been 
the  property  of  the  whole  human  race.  There  must  be 
amongst  a pagan  people  more  or  less  of  Christian  truth, 
as  they  have  been  more  or  less  faithful  in  preserving 
the  deposit  of  primitive  tradition. 

By  the  concordance  of  the  Indian,  Chinese,  Thibetan, 
Mongol,  and  Cingalese  books,  the  birth  of  Buddha  may 
be  placed  as  far  back  as  about  the  year  960  b.  c.  He 
Avas  of  the  house  of  Chakia,  Avhich  reigned  in  India 
over  the  powerful  empire  of  Mogadha,  in  the  southern 
Bahar ; and  the  legend  concerning  him  is  full  of  the  most 
extravagant  prodigies  and  Avonders.  After  many  years 
passed  in  solitude  and  contemplation,  he  Avent  to  Be- 
nares, Avhere  he  assumed  the  name  of  Chakia-Mouni^ 
the  Penitent  of  Chakia ; and  having  assembled  around 
him  a multitude  of  auditors  of  all  classes,  he  unfolded 
his  doctrines.  His  teachings  are  contained  in  a collec- 
tion of  a hundred  and  eight  large  volumes,  known 
under  the  generic  name  of  Gandjour,  or  Verbal  Instruc- 
tions ; and  turning  exclusively  on  the  metaphysics  of 
creation,  and  the  frail  and  perishable  nature  of  man. 


328  CHRISTIANITY  IN  CHINA,  ETC. 

This  monumental  work  is  found  in  all  the  libraries  of 
the  great  Buddhist  convents. 

Chakia-Mouni  experienced  in  his  apostleship  a lively 
opposition  from  the  priests  attached  to  the  more  ancient 
creeds  of  India ; but,  after  a solemn  discussion  with 
them,  he  triumphed  over  all  his  adversaries,  and  their 
chief  prostrated  himself  before  him,  and  confessed  him- 
self conquered. 

Chakia-Mouni  then  revised  the  fundamental  prin- 
ciples of  morality,  and  the  Decalogue.  The  moral 
principles  he  reduced  to  four: — 1st.  The  force  of  mercy, 
established  on  an  immovable  basis.  2nd.  An  aversion 
to  all  cruelty.  3rd.  A boundless  compassion  towards 
all  creatures.  4th.  A conscience  inflexible  in  its  ob- 
servance of  law.  Then  follows  the  Decalogue,  or  ten 
special  prescriptions  and  prohibitions: — 1st.  Xot  to 
kill.  2nd.  Not  to  steal.  3rd.  To  be  chaste.  4th.  Not 
to  bear  false  witness.  5th.  Not  to  lie.  6th.  Not  to 
swear.  7th.  To  avoid  impure  words.  8th.  To  be  dis- 
interested. 9th.  Not  to  avenge  one’s-self.  10th.  Not 
to  be  superstitious.  This  last  prohibition  is  a very 
remarkable  one,  and  one  which  certainly  the  modern 
Buddhists  do  not  observe  very  strictly. 

Chakia-Mouni  declared  that  these  precepts  and  rules 
of  human  action,  had  been  revealed  to  him  after  the 
four  great  trials  to  which  he  had  subjected  himself, 
when  he  first  devoted  himself  to  the  state  of  sanctity; 
and,  according  to  the  legend,  this  code  of  morals  was 
beginning  to  be  generally  diffused  in  Asia,  when  Buddha, 
then  twenty- four  years  of  age,  quitted  the  earth,  putting 
off  his  material  envelope  to  be  re-absorbed  into  the  uni- 
versa)  soul,  which  is  himself.  Before  bidding  farewell 
to  his  disciples,  he  foretold  that  his  doctrine  would 


CHARACTER  OF  BUDDIIISJI. 


329 


reign  on  the  earth  for  five  thousand  years ; and  that  at 
the  end  of  tliat  time  another  Buddha  would  appear,  a 
man-god,  predestined  twelve  centuries  before,  to  be  the 
teacher  of  the  human  race.  “ From  this  epoch,”  he 
added,  “ my  religion  will  be  a prey  to  persecution ; my 
disciples  will  be  obliged  to  quit  India  to  retire  to  the 
lofty  summits  of  Thibet ; and  this  table-land  from  wliich 
the  observer  overlooks  the  world,  will  become  the  sanc- 
tuary and  the  metropolis  of  the  true  faith.” 

The  dominant  character  of  Buddhism  is  a spirit  of 
mildness,  equality,  and  fraternity,  which  contrasts 
strongly  with  the  hardness  and  arrogance  of  Brahminism. 
Chakia-!Mouni  and  his  disciples  in  the  first  place  endea- 
voured to  communicate  to  all  the  world  the  truths 
which  were  before  the  exclusive  property  of  the  privi- 
leged classes.  The  Brahmin  idea  of  perfection  was  of 
an  egotistical  character  ; religion  was  for  them  only,  and 
they  devoted  themselves  to  painful  penances,  in  order  to 
share  hereafter  in  the  abode  of  Brahma. 

The  devotion  of  the  Buddhist  ascetic  was  more  dis- 
interested ; not  aspiring  to  elevate  himself  only,  he 
practised  virtue  and  applied  himself  to  perfection,  to 
make  other  men  share  in  its  benefits  ; and  by  the  in- 
stitution of  an  order  of  religious  mendicants,  which  in- 
creased to  an  immense  extent,  he  attracted  toward  him, 
and  restored  to  society,  the  poor  and  unfortunate.  It 
was,  indeed,  precisely  because  he  received  among  his 
disciples  miserable  creatures  who  were  outcasts  from  the 
respectable  classes  of  India,  that  he  became  an  object  of 
mockery  to  the  Brahmins.  But  he  merely  replied  to 
their  taunts,  “ My  law  is  a law  of  mercy  for  all.” 

One  day  the  Brahmins  were  scandalised  to  see  him 
receive  a girl  of  the  inferior  caste  of  the  Tchandala  as  a 


330  CHRISTIANITY  IN  CHINA,  ETC. 

nun;  but  Chakia  said,  “There  is  not  between  'a 
Brahmin  and  a person  of  any  other  caste  the  difference 
that  there  is  between  gold  and  a stone,  between  light 
and  darkness.  The  Brahmin  did  not  issue  from  the 
ether  or  the  wind,  nor  did  he  cleave  the  earth  and  come 
forth  like  the  fire  from  the  Arani  wood.  The  Brahmin 
was  born  of  a woman,  just  like  the  Tchandala.  Where 
then  is  the  cause  that  should  render  one  noble  and 
another  vile  ? The  Brahmin  himself,  when  he  is 
dead,  is  abandoned  like  a vile  and  impure  thing,  as  a 
man  of  any  other  caste  is.  Where  then  is  the  dif- 
ference ? ” * 

The  religious  systems  of  Brahminism  and  Buddhism 
resemble  each  other,  nevertheless,  in  many  particulars ; 
and  the  fierce  persecutions  the  Buddhists  have  experi- 
enced are  not  so  much  to  be  attributed  to  the  divergence 
of  their  opinions  upon  doctrinal  points,  as  to  their  ad- 
mission of  all  men,  without  distinction  of  caste,  to  the 
civil  and  sacerdotal  functions,  and  to  the  rewards  of  a 
future  state. 

A reformer  Avho  proclaimed  the  equality  of  men  in 
this  world  and  the  next,  could  not  but  excite  the  hostility 
of  the  adherents  of  a system  depending  so  essentially 
as  Brahminism  does  on  a hierarchy  of  castes;  and  the 
persecutions  of  the  Buddhists  were  long  and  violent.  Ac- 
cording to  their  own  accounts,  the  number  of  victims  who 
perished  Avould  be  quite  incalculable ; but  at  length,  to- 
wards the  sixth  century  of  our  era,  Brahminism  obtained 
a decisive  victory  over  the  partisans  of  the  new  religion ; 
and  the  latter  being  driven  from  Ilindostan,  and  forced 

* Eugene  llurnouf,  “ Introiluction  a I’llistoire  de  Bouddhisnie,” 
vol.  i. 


WIDE  DIFFUSION  OF  BUDDHISM. 


331 


to  cross  the  Iliminalaya  in  great  numbers,  spread  over 
Thibet,  Bucharia,  IMongolia  and  China,  the  Birman 
Em])ire  and  Japan,  and  also  over  the  island  of  Ceylon. 
So  actively,  indeed,  has  propagandism  been  carried  on 
in  those  countries,  that  Buddhism  at  present  boasts  a 
greater  number  of  disciples  than  any  other  form  of 
religious  faith. 


382 


CHRISTIANITY  IN  CHINA,  ETC. 


CHAP.  IX. 

KUBLAI-KHAN  FAVOURS  THE  CHRISTIAXS.  HE  SENDS  THE  VENETIAN 

BROTHERS  POLO  TO  THE  SOVEREIGN  PONTIFF.  THE  TWO  VENE- 

TIANS RETURN  TO  CHINA  ACCOMPANIED  BY  YOUNG  MARCO  POLO. 

THEIR  JOURNEY.  RESIDENCE  OF  MARCO  POLO  IN  CHINA.  

HIS  RETURN  TO  VENICE.  THE  NARRATIVE  OF  MARCO  POLO 

HIS  ACCOUNT  OF  CHRISTIANITY  IN  CHINA. THE  APOSTLESHIP  OF 

JOHN  OF  MONTE  CORVINO.  — HIS  LETTERS  TO  THE  MONKS  OF  HIS 

ORDER.  — PERSECUTIONS  RAISED  AGAINST  HIM.  CLEMENT  V. 

SENDS  SEVEN  BISHOPS  TO  CHINA.  THEY  CONSECRATE  MONTE 

CORVINO  ARCHBISHOP  OF  PEKIN.  AN  ARMENIAN  LADY  BUILDS  A 

CHURCH  AT  HAN-TCHEOU-FOU.  — LETTER  OF  ANDRE  DE  PERODSE. 

— NUMEROUS  MISSIONARIES  IN  CHINA. ODERIC  DE  FRIOUL. 

HIS  JOURNEY  FROM  THE  INDIES  TO  CHINA  WITH  THE  BONES  OF 

FOUR  MARTYRS. HIS  APOSTLESHIP  IN  CHINA  — IN  TARTARY 

IN  THIBET.  HIS  RETURN  TO  PISA.  ACCOUNT  OF  HIS  DEATH. 

When  Kublal-Khan  found  Buddhism  so  extensively 
diffused  among  the  population  of  his  vast  empire,  he 
deemed  it  expedient  to  adopt  it  himself,  and  to  grant  an 
especial  protection  to  the  Lamas.  His  zeal,  however, 
for  the  religion  of  Buddha  did  not  prevent  him  from 
respecting  and  spreading  the  faith  of  Christians,  Maho- 
metans, and  Jews.  On  the  days  of  Christian  festivals, 
he  had  them  brought  into  his  presence,  and  devoutly 
kissed  the  book  of  the  Gospels,  after  having  perfumed 
it  with  incense.  He  said  that  there  werq  four  great 
prophets  revered  by  all  nations,  Jesus  Christ,  Mahomet, 
]\Ioses,  and  Chakia-Mouni ; and  that  he  held  them  all  in 
equal  honour,  and  equally  invoked  their  celestial  as- 
sistance. 


NICOLO  AND  MATTED  TOLD. 


333 


This  amalgamation  of  all  beliefs  was  an  arrangement 
perfectly  agreeable  to  the  customs  of  Tchinguiz-Khan, 
and  to  the  habits  of  the  greater  part  of  the  Chinese  em- 
perors. Not  content,  however,  with  affording  refuge 
and  protection  to  all  modes  of  worship  and  faith, 
Kublai-Khan,  in  a very  different  spirit  from  that  of  most 
of  the  sovereigns  of  the  ^lantchoo  dynasty,  received 
with  kindness,  in  all  parts  of  his  vast  empire,  all 
strangers,  whether  from  Europe  or  Asia;  and  among  the 
travellers  thus  attracted  to  China  in  the  thirteenth  cen- 
tury, the  most  celebrated  is  undoubtedly  Marco  Polo, 
wliose  curious  history  contains  many  details  descriptive 
of  the  state  of  Christianity  in  the  far  East. 

Commerce,  tlie  grand  source  of  the  prosperity  of  the 
Venetians,  had,  about  the  year  1250,  attracted  Nicolo 
and  Matteo  Polo  to  Constantinople,  and  in  1256,  they 
both  made  their  way  to  the  dominions  of  the  Khan  of 
Tartary,  who  was  then  encamped  on  the  shores  of  the 
Volga.  The  war,  however,  which  had  broken  out 
among  these  nomadic  people,  compelled  them  both 
to  make  a precipitate  retreat  from  the  States  of  Barka, 
Avhere  they  had  been  staying,  and  to  pass  on  to  Bokhara 
on  the  south-eastern  shores  of  the  Caspian  Sea.  They 
carried  on  their  trading  transactions  for  three  years  in 
these  districts,  studying  meanwhile  the  language  and 
manners  of  the  Tartars  ; and  they  finally  joined  an 
embassy  bound  for  China,  but  it  took  them  more  than  a 
year  to  get  to  Khanbalik  (Pekin)  where  the  Emperor 
Kublai  resided.  This  sovereign,  with  his  usual  courtesy 
towards  strangers,  treated  them  with  great  distinction. 
He  questioned  them  much  concerning  the  princes  who 
were  reigning  in  Europe,  as  well  as  the  manners  and 
customs  of  the  different  nations  they  had  visited, 


334 


CHRISTIANITY  IN  CHINA,  ETC. 


and  spoke  to  them  with  great  interest  about  the 
sovereign  pontiff,  the  Church  of  Rome,  and  Christians 
generally.* 

The  emperor’s  conversation  with  the  two  Venetian 
brothers  soon  bore  fruit,  for  Kublai  called  a council 
of  the  first  dignitaries  of  his  empire,  and  imparted  to 
them  his  project  of  sending  envoys  to  the  Pope  of  the 
Christians. 

The  members  of  the  council  responded  unanimously 
that  the  idea  was  worthy  of  being  put  into  execution, 
and  the  khan  had  Nicolo  and  Matteo  Polo  at  once 
called  before  him,  invested  them  with  the  rank  of 
ambassadors,  and  gave  orders  for  the  preparation  of  the 
letters  which  they  were  to  take  to  the  Pope.  At  their 
departure,  Kublai  particularly  impressed  upon  the  Ve- 
netians the  importance  of  the  request  which  he  had 
addressed  to  the  sovereign  Pontiff,  for  him  to  despatch 
a hundred  men,  remarkable  for  their  wisdom  and  scien- 
tific attainments,  “ in  order,”  he  said,  “ that  they  may 
show  idolaters  generally,  and  to  my  subjects,  that  their 
present  doctrine  is  a diabolical  invention,  and  point 
out  to  them  the  superiority  of  Christianity.”  These 
words  are  not  a little  surprising,  proceeding  from  a 
sovereign  devoted  to  the  superstitions  of  the  Lamas ; 
but  what  is  more  surprising  still  is,  that  he  especially 
directed  his  ambassadors  to  bring  him  some  of  the  oil 
burning  before  the  Holy  Sepulchre  at  Jerusalem.f  All 
these  facts  prove  that  Christianity  Avas  Avidely  spread 
in  China;  and  that  if  the  great  khan  did  not  openly 

* “ And  he  afterwards  questioned  them  about  the  Pope,  the 
general  arrangements  of  the  Komish  church,  and  the  customs  of  the 
Latins.”  — Journey  of  Marco  Polo,  published  by  the  Geographical 
Society,  chap.  vii.  p.  5. 

t Journey  of  Marco  Polo,  chap.  viii.  p.  6. 


EMBASSY  OF  KUBLAl  TO  TIJE  POFE. 


335 


profess  it,  he  nevertheless  held  it  in  great  esteem  and 
veneration. 

Nicolo  and  ^Matteo  Polo,  who  had  entered  the  city 
of  Pekin  as  merchants,  quitted  it  in  the  capacity  of 
ambassadors  from  the  great  khan  of  Tartary  to  the 
sovereign  pontiff.  A golden  tablet  stamped  with  the 
imperial  seal,  Avhich  Kublai  had  given  them,  served  at 
once  to  mark  their  rank  throughout  the  empire,  and  to 
obtain  for  them  the  assistance  and  protection  they 
required.  But  though  this  golden  tablet  preserved  them 
from  pillage  and  massacre,  it  could  not  accelerate  their 
journey,  and  it  was  not  until  they  had  undergone  the 
fatigue  of  travelling  for  three  years,  that  they  arrived 
at  Acre,  which  town  they  reached  in  the  month  of 
April,  1270.  They  were  on  the  point  of  starting  thence 
for  Eome,  when  they  heard  of  the  recent  death  of 
Clement  IV. ; and  though  the  legate  apostolic  had  ad- 
vised them  to  remain  in  the  East  until  the  election  of 
the  new  pontiff,  they  preferred  returning  to  their  native 
countr}\ 

Their  departure  from  Venice,  whence  they  had 
originally  started  for  the  East,  had  only  preceded  the 
birth  of  Marco  Polo  by  a few  months ; and  Avhen,  after 
an  absence  of  twenty  years,  they  returned  to  their 
family,  this  young  Venetian,  who  had  lost  his  mother 
when  in  the  cradle,  saw  his  father  for  the  first  time. 
The  accounts  of  the  wonderful  things  Nicolo  and  Matteo 
had  seen  in  Asia,  so  inflamed  the  imagination  of  young 
Marco,  that  he  conceived  a vehement  desire  to  travel 
himself,  and  earnestly  entreated  his  relations  to  take 
him  with  them  when  they  should  return  to  Tartary. 
Two  years  slipped  by  without  the  election  of  a successor 
to  Clement  IV.;  and  then  the  Venetians,  finding  this 
delay  so  much  greater  than  they  had  anticipated,  deter- 


336  CHRISTIANITY  IN  CHINA,  ETC. 

mined  uj)on  returning  to  the  East,  and  taking  Marco 
the  son  of  Nicolo  Polo  with  them.  They  set  out  first 
for  Jerusalem,  in  order  to  obtain,  in  accordance  with  the 
directions  Kublai  had  given  them,  a portion  of  the  oil 
burning  before  the  Holy  Sepulchre,  and  then  proceeded 
again  to  Acre  to  see  the  legate  apostolic,  who  approved 
of  tlieir  determination,  and  gave  them  letters  to  the 
khan,  explaining  that  the  vacancy  of  the  Holy  See  had 
caused  their  delay. 

They  had  just  commenced  their  journey,  and  were 
proceeding  by  easy  stages,  when  they  were  once  more 
stopped  by  receiving  from  an  estafette,  the  information 
that  the  legate  apostolic  of  Egypt  himself  had  been 
called  to  the  pontifical  throne,  which  he  had  ascended 
under  the  name  of  Gregory  X.  He  desired  the  Vene- 
tian ambassadors  to  proceed  to  Lyons,  were  he  was 
going  to  call  a general  council,  and  on  their  joyfully 
repairing  thither,  he  received  them  with  affection,  over- 
Avhelmed  them  with  honours,  and  attached  to  their  em- 
bassy two  monks  of  the  order  of  St.  Dominic,  William 
of  Tripoli,  and  Nicholas  de  Vicenza. 

Just  at  the  period  Avhen  the  embassy  entered  Ar- 
menia, the  Bibar  troops  had  invaded  the  country,  and 
spread  murder  and  desolation  througliout  it.*  The 
two  Dominican  missionaries  Avho  had,  several  times 
during  their  journey,  almost  sunk  beneath  the  fatigue 
they  had  to  endure,  were  now  reduced  to  such  a state 
of  exhaustion,  that  they  thought  it  impossible  to  pro- 
ceed further  ; and  as  they  felt  convinced  that  they  would 
be  unable  to  pass  safely  through  a country  infested  by 

* Et  quant  les  dpus  frers  Prescaor  vireiit  ce,  il  out  grant  dotance 
d’alcr  plus  navat.  Adouc  distrent  que  il  ne  iront  mie.”  — Marco 
Polo,  chap.  xiii.  p.  9. 


ARRIVAL  OF  THE  POLO  FAMILY  IN  CHINA. 


Egyptian  soldiers,  the  mortal  enemies  of  the  monks, 
tliey  retraced  their  steps,  and  confided  the  despatches, 
with  which  they  had  been  entrusted,  to  the  Venetians. 

After  spending  tlirec  years  and  a half  on  the  journey, 
the  Polo  family  at  last  arrived  in  China,  at  the  court  of 
which  country,  they  were  received  with  the  most  lively 
manifestations  of  satisfaction,  and  the  utmost  honour. 
The  emperor  praised  the  zeal  and  fidelity  of  his  am- 
bassadors, made  them  give  him  a minute  account  of  the 
affairs  of  the  Christians,  and  the  sovereign  pontiff ; read 
with  interest  all  the  letters  that  were  addressed  to  him, 
and  exhibited  the  greatest  delight  on  seeing  the  holy  oil 
which  he  had  asked  for"^,  giving  orders  to  his  servants 
to  have  it  preserved  with  the  utmost  veneration.  He 
tlien  noticed  young  Marco,  and  asked  who  he  was. 
“ Sire,”  replied  Nicolo  Polo,  “he  is  my  son  and  your 
servant.”!  “He  is  welcome,”  said  Kublai. 

He  then  gave  orders  for  the  preparation  of  a magni- 
ficent banquet,  during  which,  the  three  poor  Venetians 
had,  no  doubt,  to  submit  to  the  most  extraordinary 
questioning  about  the  men  and  things  of  the  West, 
since  the  Tartars,  whose  curiosity  is  insatiable,  never 
hesitate  in  the  slightest  degree  in  questioning  strangers. 
People  who  have  travelled  much  are  themselves,  fre- 
quently enough,  over  eager  to  tell  stories  about  their 
travels;  but  the  pitiless  fury  of  these  questioners  is 
something  beyond  conception. 

^larco  Polo  was  allowed  to  take  up  his  abode  at 
court.  He  applied  himself  with  ardour  to  the  study 

* “ Puis  il  bailent  le  sanct  oleo  de  cui  il  fist  grant  joie,  et  le  tient 
mout  cliier  . . .”  — Voyage  de  Marco  Polo,  p.  10. 

I “ Sire,  fait  meser  Nicolao,  il  est  mon  filz  et  vostre  home.  Bien 
soit  il  venu,  fiutle  grant  Can.”  — Ibid.  p.  11. 

VOL.  I.  Z 


338  CHRISTIANITY  IN  CHINA,  ETC. 

of  the  Tartar  and  four  other  languages ; and  his  pro- 
gress was  so  rapid,  that  in  a very  short  time  he  was 
able  to  read  and  write  with  fluency  in  the  Eastern 
tongues.  He  fell  in  also,  so  easily,  with  the  manners 
and  customs  of  the  people  among  whom  he  lived,  that 
he  was  frequently  supposed  to  be  a native  of  the 
countr}q  differing  from  them  only  in  those  qualities  of 
mind  which  will  always  give  the  European  a superiority 
over  the  Oriental.  The  emperor  having  soon  remarked 
the  wisdom  and  prudence  of  the  young  man,  entrusted 
him  with  an  important  mission  into  a distant  country ; 
and  Marco  Polo  on  his  return,  did  not  content  himself 
like  other  ambassadors,  with  giving  the  bare  official 
account  of  the  affairs  that  had  been  confided  to  him, 
but  related  so  many  curious  and  interesting  details 
as  to  the  habits  of  the  people  he  had  visited,  that 
the  emperor  became  greatly  interested  in  his  narra- 
tion. The  reputation  of  the  young  Venetian  increased 
rapidly  from  this  time,  and  he  soon  gained  a position 
at  court,  Avhich  commanded  for  him  the  esteem  and 
respect  of  all  the  great  men  of  the  empire.  As  his  age 
increased,  his  enlarged  experience,  his  activity  of  mind, 
and  affable  manners,  gained  for  him  a favour  that  Avas 
always  justified  by  his  zeal  and  fidelity,  and  the  affairs 
of  the  empire  and  the  most  important  embassies  occu- 
pied the  best  years  of  his  life.  Entrusted  for  three 
years  Avith  the  government  of  a province,  he  became 
acquainted  Avith  all  tlie  springs  of  the  administration, 
and  the  resources  of  the  empire;  and  it  AA^as  to  his 
industry,  that  Kublai  OAved  the  surrender  of  a place,  that 
he  had  been  vainly  besieging  for  years,  in  the  south  of 
China,  since  by  inventing  some  engines  of  Avar  for 
tlirowing  stones  of  an  enormous  size,  he  compelled  the 


• MARCO  rOLO’s  RETURN  TO  EUROPE.  339 

frightened  inhabitants,  who  saw  all  their  principal 
edifices  falling  in  ruins,  to  open  their  gates  to  the 
Tartars. 

After  remaining  seventeen  years  in  China,  the  Vene- 
tians, who  had  never  intended  to  leave  their  native 
country  for  ever,  began  to  think  of  undertaking  once 
more  the  long  and  perilous  journey  by  which  they 
could  alone  reach  it.  The  emperor  when  he  heard  of 
this  was  very  much  distressed,  and  neglected  no  means 
by  whicli  to  turn  them  from  their  resolution,  and 
induce  them  to  remain  permanently  with  him;  but 
when  he  found  how  ardent  was  their  longing  to  see 
their  native  land  again,  he  generously  agreed  to  their 
departure,  and  gave  such  orders  as  would  enable  them 
to  travel  with  honour  and  convenience.  He  sent  to 
each  of  them  a golden  tablet  stamped  with  the  imperial 
seal,  which  would  ensure  them  a safe  conduct  through- 
out the  whole  extent  of  his  empire ; he  invested  them 
with  the  rank  of  ambassadors,  giving  them  letters  for 
the  Pope,  and  the  kings  of  France  and  Spain ; and  on 
hearing  that  they  must  necessarily  cross  the  China  Sea, 
and  the  Straits  of  Sunda,  as  far  as  India,  he  placed 
fourteen  large  vessels  at  their  disposal,  each  having  four 
masts,  by  means  of  which  they  could,  weather  permit- 
ting, spread  twelve  sails.*  This  journey  by  sea  and 
land  lasted  for  three  years  and  a half ; but  finally,  after 
having  escaped  many  dangers,  and  gone  through 
numerous  adventures,  they  re-appeared  in  Europe  in 
the  year  1295,  when  the  interest  of  the  Western  World 
was  for  the  first  time  drawn  towards  those  countries 

* “ Puis  le  grant  Kan  fist  epparolller  quartorze  nes,  lesquels  avoit 
chascune  quatre  arbres,  et  maintes  foies  aloient  a douze  voiles,”  — 
Voyage  de  Marco  Polo,  p.  14. 


340  CHRISTIANITY  IN  CHINA,  ETC. 

which  they  had  explored  more  thoroughly  than  any 
other  Europeans. 

Marco  Polo,  however,  was  not  long  destined  to 
remain  in  the  quiet  enjoyment  of  the  rest  he  had  hoped 
for ; for  only  a few  months  after  his  return,  a war 
broke  out  between  Venice  and  Genoa,  and  the  ex-ambas- 
sador of  Kublai-Khan  had  the  honour  of  serving  on 
board  the  Venetian  fleet,  and  of  exposing  his  life  in  the 
defence  of  the  country  which  he  had  just  rendered 
illustrious  by  his  Asiatic  discoveries.  At  the  battle  of 
Curzola,  where  the  Venetians  were  defeated,  ^larco 
Polo  commanded  a galley  holding  a position  in  the 
front  rank,  and  falling  at  his  post  severely  wounded,  he 
was  captured  by  the  enemy,  and  taken  as  a prisoner  of 
war  to  Genoa. 

His  captivity  lasted  for  four  years,  but  it  was  this 
misfortune  that  in  reality  put  the  finishing  stroke  to 
his  celebrity.  The  Genoese  received  with  admiration 
and  avidity  the  accounts  of  his  visit  to  countries  which 
had  formerly  been  almost  unknown.  Xo  account  had 
as  yet  been  published ; and  though  all  the  materials 
were  at  Venice,  he  had  them  brought  to  him,  put  them 
in  order,  and  had  a complete  narrative  of  his  travels 
written  under  his  own  eye  by  a citizen  of  Pisa,  who 
shared  his  captivity.*  His  work  became  very  widely 
known,  the  copies  of  it  were  multiplied,  abridgments  and 
translations  were  published,  and  it  circulated  every- 
where; it  was  in  fact,  to  European  readers,  like  the 
announcement  of  a new  world — like  a revelation  of  the 
manners  and  habits  of  a new  race.  Some  of  the 
regions  of  Central  Asia  had,  indeed,  been  previously 

• Recucil  de  Voyages,  8ic.,  public  par  la  Socictd  de  Geographic, 
vol.  i.  introduction,  p.  xlv. 


ACCOUNTS  OF  CONTRMPOIIAUY  TRAVELLERS.  341 

traversed  by  many  others ; Ascelin,  Plano-Carpini, 
Ivubruk,  Oderic  de  Friuli,  Sir  John  ^landeville,  were 
all  of  them  contemporaries  of  Marco  Polo ; but  they 
had  seen  nothing  but  numerous  deserts  on  their  way 
to  the  court  of  Kara-Koroum ; they  had  never  re- 
mained long  in  any  part ; they  had  not  had  either  the 
ability  or  the  leisure  to  observe  the  details  of  the 
countries  through  which  they  journeyed.  They  saw 
nothing,  and  what  indeed  could  they  have  seen  ? A 
Tartar  population  continually  under  arms,  having  no 
fixed  habitation,  occupying  only  poor  or  devastated 
countries,  otfered  no  other  spectacle  than  themselves. 
The  only  things,  consequently,  that  the  travellers  could 
speak  of*  in  their  narratives,  were  the  manners  and  cus- 
toms of  the  warlike  Mongols.  They  had  never  encoun- 
tered Avhen  on  their  journeys  any  objects  of  interest  re- 
lating to  art,  industry,  commerce,  or  agriculture.  They 
had,  it  is  true,  occasionally  visited  some  of  the  towns, 
but  these  were  separated  from  one  another  by  immense 
deserts.  The  security  of  the  travellers  diminished  in 
proportion  to  their  distance  from  these  enclosed  places, 
since  the  Tartar  families  who  had  kept  to  their  wander- 
ing mode  of  life  traversed  the  steppes  in  all  directions, 
chasing  the  wild  animals  in  the  woods,  and  watching 
for  the  passage  of  travellers  that  they  might  plunder 
them.  It  became  necessary  to  organise  complete  cara- 
vans, and  to  wait  in  the  large  towns  till  a sufficient 
number  of  travellers  could  be  got  together  to  ensure 
safety  during  the  journey.  Regular  periods  for  de- 
parture were  named,  but  unavoidable  accidents  would 
often  defer  them,  and  the  journeys  Avere  thus  indefi- 
nitely delayed. 

Heavy  falls  of  snoAV,  the  overflowing  of  rivers,  deep 


342  CHRISTIANITY  IN  CHINA,  ETC. 

sands  and  marshes,  would  sometimes  interrupt  the 
communications.  Here,  the  print  of  a few  footsteps 
would  alone  show  the  route  that  had  to  be  followed  ; 
at  other  places  the  presence  of  man  was  alone  apparent 
by  the  destruction  of  forests,  or  the  ruins  of  former 
habitations.  When  the  rivers  had  returned  to  their 
beds,  or  when  the  tide  of  war  had  swept  on  to  other 
regions,  the  caravans  would  again  set  out,  not  unfre- 
quently  only  to  encounter  new  obstacles,  that  patience 
and  time  could  alone  overcome;  and  but  to  reach  at  last 
the  end  of  a journey  after  years  spent  in  fatigue,  during 
which  the  strain  upon  their  courage  and  strength  had. 
never  ceased. 

In  the  remoter  parts  of  Asia  all  these  difficulties  are 
even  now  to  be  met  with.  When  we  passed  through 
Tartary  and  Thibet,  we  had  to  encounter  the  same 
obstacles  as  those  which  opposed  the  progress  of 
travellers  in  the  middle  ages.  Instead  of  having  been 
diminished,  they  have  perhaps  even  increased,  since 
these  numerous  hordes  have  ceased  to  obey  a single 
sovereign.  Time  has  destroyed  most  of  the  towns,  the 
roads  uniting  them  have  been  broken  up  ; such  slight 
traces  of  cultivation  as  used  to  appear  at  intervals  have 
been  buried  beneath  the  sands  of  the  desert ; and  some 
new  difficulty  will  meet  the  traveller  through  these 
desolated  regions  at  every  step.  To  meet  with  other 
men,  which  in  civilised  countries  re-animates  the 
traveller,  and  gives  the  hope  of  assistance,  is  here 
regarded  as  a new  cause  for  fear,  and  it  not  unfre- 
quently  happens,  that  two  caravans  crossing  the  same 
plain,  will  suspiciously  watch  each  other  and  arm  them- 
selves, as  if  expecting  an  enemy,  will  arrange  the  ranks 
of  their  escort,  increase  the  j)ace  of  their  horses,  cross 


ACCUUACY  OF  MARCO  FOLO’S  DESCUIFTIONS.  343 

each  other’s  course,  and  then  fly  with  the  utmost  speed, 
as  if  in  these  dangerous  re<xions  man  himself  was  the 

O O 

peril  most  to  be  feared. 

The  accounts  of  Rubruk  and  Plano-Carpini  are  little 
more  than  the  history  of  their  personal  adventures, 
their  transactions  Avith  the  Tartars,  and  their  constant 
struggles  against  hunger,  thirst,  fatigue,  and  the  in- 
clemencies of  the  climate.  Marco  Polo,  on  the  con- 
trary, Avho  remained  for  a long  period  in  Central 
Asia,  and  visited  many  of  the  countries  there  with  the 
rank  of  ambassador,  never  let  slip  an  opportunity  of 
examining  the  plants,  animals,  and  other  productions 
of  each,  making  especial  mention  of  those  which  ap- 
peared to  him,  either  on  account  of  their  value,  utility, 
or  commercial  importance,  most  worthy  of  note.  His 
observations  upon  the  various  arts  describe  processes 
as  minutely  as  results ; the  stuffs  manufactured,  the 
peculiar  kinds  of  embroidery  work,  and  the  modes  of 
Avorking  metals,  are  all  touched  upon.  In  less  civilised 
regions,  he  speaks  of  the  animals  which  furnish  the 
most  A'alued  skins ; if  spices  are  collected  in  any 
country  he  visits,  he  describes  the  difierent  plants  and 
barks  most  highly  thought  of;  in  fact,  wherever  he 
goes,  Marco  Polo  shoAvs  that  he  belongs  to  a maritime 
and  commercial  nation,  and  never  forgets  that  he  is  a 
Venetian,  and  tha^  his  observations  on  the  industry 
and  navigation  of  the  nations  with  whom  he  comes  in 
contact,  will  be  peculiarly  interesting  to  his  countrymen. 

In  his  narrative,  Marco  Polo  devotes  himself  especially 
to  the  description  of  Cathay,  so  long  unknoAvn  to  Eu- 
ropeans, and  the  general  aspect  of  which  presents  so 
much  that  is  remarkable.  The  enormous  population  of 
this  vast  empire,  the  brilliant  court  of  Pekin  Avith  its 


344  CHRISTIANITY  IN  CHINA,  ETC. 

extraordinary  customs,  the  great  towns  thronged  with 
inhabitants,  industrious,  cultivated,  and  literary ; the 
artificial  canals  connecting  one  province  with  another ; 
the  wonders  performed  in  agriculture ; the  system  of 
government,  at  once  so  complete  and  pliant,  all  could 
not  but  be  sources  of  profound  astonishment  to  tlie 
dwellers  in  the  West,  since  all  that  the  celebrated  Ve- 
netian describes  is  at  once  so  prodigious,  so  incredible, 
and  yet  so  remarkable  for  its  exactitude  and  truth. 
During  the  whole  of  our  long  residence  in  the  ex- 
treme East,  we  studied  the  Celestial  Empire  wdth  the 
greatest  minuteness;  since  our  return  we  have  read 
the  account  of  Marco  Polo’s  journey,  and  there,  in  tlie 
pages  written  six  centuries  ago,  we  find  reproduced  the 
character  and  habits  of  the  very  men  among  whom  we 
spent  so  many  years  ! And  yet  since  the  account  was  put 
together,  though  these  people  have  been  shaken  by  long, 
frequent,  and  fierce  revolutions,  they  have  nevertheless 
invariably  preserved  their  own  individual  characteristics, 
that  stamp  which  distinguishes  them  from  all  other 
nations.  The  Chinese  of  the  ninth  century,  so  well 
described  by  Arab  writers,  are  the  same  as  those  that 
Marco  Polo  speaks  of  in  the  thirteenth,  although  they 
w'ere  then  under  the  dominion  of  the  Mongol  Tartars. 
Eurther  on,  in  the  sixteenth  century,  the  Portuguese, 
doubling  the  Cape  of  Good  Hope  by^sea,  discover  China, 
and  recognise  the  people  that  the  celebrated  traveller 
had  already  made  known  in  Europe.  And  now,  in  our 
time,  when  we  visit  the  “ Central  Empire,”  we  again 
meet  the  same  Chinese  which  were  described  by  the 
Arabs,  by  Marco  Polo,  and  by  the  Portuguese. 

IMarco  Polo’s  account,  although  received  with  dis- 
belief when  published,  now  cnjoj^s  the  utmost  favour. 


MARCO  polo’s  silence  RESPECTING  CHRISTIANITY.  345 

Xo  work  has  ever  furnished  more  material  for  other 
authors,  none  has  been  more  commented  on  ; and  it 
must  at  the  same  time  be  admitted  that  no  other  has 
been  more  deserving  of  the  honour,  either  on  account 
of  the  variety  or  the  extent  of  the  information  it  con- 
tains. Although  it  was  at  first  supposed  to  be  false 
and  exaggerated,  its  sincerity  and  accuracy  are  now 
universally  recognised.  The  incredulity  with  which  it 
was  originally  received,  has  given  place  to  a perfect 
confidence ; and  far  from  there  being  now  any  dispo- 
sition to  underrate  its  importance,  the  tendency  is 
perhaps  rather  to  exaggerate  it,  and  the  same  traveller 
who  was  once  ridiculed  with  the  nickname  of  Messer 
Marco  iUillione,  has  been  since  called  the  Humboldt  of 
the  thirteenth  century;  and  though  this  eulogy  may  be 
carried  too  far,  it  at  least  shows  the  superiority  of  the 
Venetian  traveller  over  the  others  of  his  own  day. 

Notwithstanding  the  interest  which  is  constantly 
maintained  throughout  Marco  Polo’s  narrative,  one  can 
hardly  help  regretting  the  absence  of  any  information 
as  to  the  state  of  Christianity  in  Central  Asia,  and 
especially  in  China,  at  the  period  in  which  he  writes. 
His  long  residence  in  those  countries,  and  the  important 
duties  with  which  the  Khan  intrusted  him,  must  as- 
suredly have  placed  in  his  possession  all  the  details  of 
this  interesting  question ; but,  notwithstanding  this,  it 
is  only  occasionally  and  by  chance  that  he  drops  a word 
with  reference  to  Christians  or  Christianity.  Thus,  in 
describing  the  formidable  insurrection  raised  by  Nayan, 
the  nephew  of  the  Khan,  and  the  great  victory  that 
the  emperor  obtained  over  him,  he  contents  himself 
with  saying  that  Nayan  was  a Christian;  that  the  sign 
of  the  cross  was  affixed  to  his  standards ; and  that  a 


346  CHKISTIANITY  IN  CHINA,  ETC. 

large  number  of  men  in  his  army  were  Christians,  not 
a few  of  whom  remained  upon  the  field  of  battle.* 

The  Jews  and  Mohammedans  belonmn^  to  Kublai’s 

O O 

army  were  constantly  mocking  these  Christians,  who 
had  just  submitted  to  the  authority  of  the  emperor, 
saying,  that  although  Nay  an  had  raised  the  standard  of 
Jesus  Christ,  they  had  nevertheless  received  no  assist- 
ance from  him.  The  Christians,  who  were  at  last  un- 
able to  bear  these  taunts,  carried  their  complaints  to 
the  emperor,  who  answered  them,  in  the  presence  of 
their  enemies,  to  the  following  effect : — 

“ Your  God  has  refused  to  assist  Nayan ; but  you 
need  not  on  this  account  distress  yourselves,  nor  become 
ashamed  of  your  religion;  because  it  was  through  the 
justice  of  God  that  he  abstained  from  favouring  crime 
and  injustice.  Nayan  rebelled  against  his  sovereign, 
and  in  his  impiety  implored  the  assistance  of  your  God ; 
but  this  good  and  just  God  would  not  protect  such 
wicked  attempts.”  He  then  forbade  the  enemies  of  the 
Christians  to  insult  either  their  God  or  the  cross. 

In  describing  the  large  and  important  towns  of 
China,  Marco  Polo  will  sometimes  mention  the  Christian 
churches.  Thus,  he  says,  that  at  llaii-Tcheou-Fou 
there  was  one,  and  at  Tching-Kian-Fou  three ; but 
this  meagre  information  is  all  that  is  given  by  the 
Venetian  traveller.  There  can  be  little  doubt,  how- 
ever, of  the  progress  made  by  Christianity  throughout 
Tartary,  and  especially  in  China.  It  is  well  known  that 
the  Nestorians  were  diffused  over  the  whole  surface  of 
this  rich  and  extensive  empire,  that  they  were  governed 

* “ Et  sacliies  que  Naian  estoit  Cristienz  balcizienz  et  li  ceric 
bateille  avoit-il  la  crois  dc  Christ  sor  lu  cnseiiige.” — Voyage  of 
Marco  Polo,  p.  85. 


JEAN  DE  MONTE  CORVINO. 


347 


by  a bishop  at  Pekin,  and  that  they  exercised  consider- 
able influence  over  the  numerous  population.  Unfor- 
tunately, however,  this  influence  was  often  abused,  and 
their  conduct  was  little  in  harmony  with  that  modera- 
tion and  charity  prescribed  by  the  Gospel.  They  in- 
variably tormented  and  oppressed  all  Christians  who 
did  not  agree  with  the  errors  of  their  own  sect,  and 
viewed  with  jealousy  the  success  of  the  Catholic  mis- 
sionaries ; it  having  even  been  said  that  they  would 
have  preferred  seeing  the  souls  they  pretended  to  save 
lost  altogether,  than  let  them  owe  their  salvation  to  the 
assistance  of  others : to  so  great  an  extent  may  the 
most  ardent  zeal  be  perverted  by  pride  and  fanaticism. 

It  was  in  the  midst  of  these  unworthy  brethren  that 
Jean  de  Monte  Corvino  was  compelled  to  reside  for 
several  years.  Sent  on  a mission  to  Tartary  in  1289, 
he  crossed  the  Indies,  and  after  great  fatigue  arrived  at 
tlie  court  of  the  great  Khan,  then  fixed  at  Pekin,  or,  as 
it  was  then  called,  Khanbalik  (royal  residence).  He 
set  to  work  with  indefatigable  ardour  at  the  task  of 
converting  both  grandees  and  people,  and,  after  the 
example  of  the  great  apostle,  he  was  all  things  to  all 
men  that  he  might  gain  all  men  to  Jesus  Christ.  The 
Kestorians,  however,  could  not  see  without  jealousy  so 
persevering  a zeal.  They  endeavoured  to  calumniate 
him  and  to  turn  his  friends  from  him,  to  rob  him  of  all 
protection,  and  to  compel  him,  by  persecutions  and  by 
throwing  obstacles  in  his  way,  to  renounce  his  apostle- 
ship.  They  accused  him  now  of  being  a spy,  then  a 
robber  and  an  assassin ; but  though  they  carried  their 
hostility  to  the  utmost  pitch,  it  was  easy  for  this  vir- 
tuous missionary  to  prove  his  innocence,  and  his  calum- 
niators did  not  go  unpunished ; for  the  emperor,  be- 


348  CHRISTIANITY  IN  CHINA,  ETC. 

coming  indignant  at  their  malice,  condemned  several  of 
them  to  exile. 

Jean  de  Monte  Corvino,  however  patient  amid  all  his 
trials,  instead  of  allowing  himself  to  he  disheartened  by 
the  difficulties  before,  him,  only  redoubled  his  efforts ; 
and  the  exertions  of  the  good  missionary  were  crowned 
with  success,  for  before  long  the  Catholic  mission  of 
Pekin  became  the  most  flourishing  in  the  empire.  A 
short  time  after  his  arrival,  Monte  Corvino  succeeded 
in  restoring  to  the  unity  of  the  Catholic  church 
George,  King  of  the  Keraites,  who  had  professed  the 
Nestorian  doctrine.  The  example  of  tlie  monarch  was 
followed  by  a large  number  of  his  subjects,  and  he  him- 
self assumed  the  Minorite  order  so  that  he  might  be 
able  to  assist  the  professed  ministers  of  God  in  the 
celebration  of  the  holy  services.  He  built  also  a large 
and  beautiful  church  which  he  called  the  Poman  church, 
and  died  a fervent  Christian  in  1299,  leaving  a son  of 
three  years  old,  to  whom  he  had  given  the  name  of 
John,  in  honour  of  the  missionary  who  had  first  enabled 
him  to  see  his  errors  and  had  directed  his  conscience. 

Besides  this,  Jean  de  Monte  Corvino  had  himself 
erected  two  churches  even  in  the  town  of  Pekiu,  where 
he  performed  service  with  all  the  pomp  of  the  Catholic 
ceremonial.  He  trained  a large  number  of  young 
Tartars  to  chant,  and  the  emperor  became  fond  of 
coming  to  hear  them,  and  sometimes  would  publicly 
present  the  poor  monks  with  marks  of  his  esteem  and 
veneration.  The  religion  of  Jesus  Christ  thus  spread 
rapidly  among  their  populations  formerly  so  plunged  in 
gross  superstition  and  barbarism,  and  Jean  de  ^lonte 
Corvino  became  so  thoroughly  conversant  w'ith  the 
Tartar  language,  that  he  translated  the  Testament  and 


COKVINO’S  LETTER  FROM  CATHAY.  349 

the  Psalms  of  David  into  that  tongue,  and  published  an 
edition  of  it,  remarkable  for  the  beauty  and  elegance  of 
the  characters  ; a performance  which  gained  him  much 
renown  amongst  a people  who  had  already  obtained 
some  insight  into  the  ancient  civilisation  and  literature 
of  the  Chinese. 

Jean  de  ]\Ionte  Corvino  himself  describes  with  a 
beautiful  simplicity  the  difficulties  he  encountered,  and 
the  final  success  of  his  mission,  in  a letter  addressed 
to  the  vicars-general  of  the  Dominicans  and  Franciscans, 
and  to  all  missionaries  established  in  the  province  of 
Persia ; this  curious  document  is  as  follows  : — 

“ Khanbalik  in  the  kingdom  of  Cathay,  the  8th  of  the 
month  of  January,  1305. 

“ I,  brother  Jean  de  Monte  Corvino,  of  the  order  of 
Minor  Friars,  quitted  Tauris,  the  capital  of  Persia,  in  the 
year  of  our  Lord  1291.  I penetrated  into  the  Indies, 
and  remained  thirteen  months  in  the  Church  of  St. 
Thomas  the  Apostle.  There  I baptized  about  a hundred 
persons ; and  there,  the  companion  of  my  journey, 
brother  Kicolas  de  Pistore,  died  and  was  buried.  For 
myself,  proceeding  further  on,  I arrived  at  the  kingdom 
of  Cathay,  the  dominions  of  the  Emperor  of  Tartary, 
called  the  Great  Khan.  On  presenting  to  him  the 
letters  from  the  Pope,  I endeavoured  to  induce  him  to 
embrace  the  religion  of  our  Lord  Jesus  Christ ; but 
though  he  was  himself  too  profoundly  plunged  in  idolatry 
to  do  so,  it  did  not  prevent  him  from  conferring  many 
favours  on  the  Christians.  I have  been  at  his  court  for 
two  years.  Certain  Nestorlans,  who,  though  pretending 
to  be  Christians,  conform  but  little  to  the  Christian  re- 
ligion, have  acquired  much  authority  in  this  country. 


35G  CHEISTIANITY  IN  CHINA,  ETC. 

and  will  scarcely  allow  Christians  of  another  creed  to 
establish  an  oratory  or  a church,  in  which  they  might 
preach  any  doctrine  differing  from  the  Xestorian. 
These  Xestorians,  either  directly  or  by  means  of  persons 
whom  they  have  corrupted  by  money,  raised  the  most 
determined  persecutions  against  me,  saying  everywhere 
that  I had  not  been  sent  in  reality  by  our  Lord  the 
Pope,  but  that  I "was  a dangerous  spy  and  a seducer  of 
the  people ; then  they  produced  false  witnesses  who 
maintained  that  I had  killed  a foreign  ambassador,  in 
India,  who  had  been  entrusted  with  a treasure  to  take 
to  the  emperor,  which  I had  myself  seized  upon. 
Their  persecutions  lasted  for  nearly  live  years,  during 
which  time  I was  often  in  the  hands  of  justice,  and  was 
threatened  with  an  ignominious  death  ; but  at  last,  by 
the  grace  of  God,  the  testimony  of  a certain  individual 
proved  my  innocence  to  the  emperor,  and  at  the  same 
time  showed  him  the  malice  of  my  enemies,  who  were 
then  exiled  with  their  wives  and  families.  I remained 
here  alone  for  eleven  years,  at  the  end  of  which  time  I 
was  joined  by  brother  Arnold,  a German  of  the  province 
of  Cologne.  I hav'e  built  a church  at  Khanbalik,  the 
principal  residence  of  the  emperor,  which  has  been 
finished  now  for  about  six  years,  and  in  which  there  is  a 
belfry  with  three  bells.  In  this  church  I have  altogether 
baptized  nearly  6000  persons,  and  if  it  had  not  been  for 
the  calumnies  of  which  I have  spoken,  the  number 
would  have  been  13,000;  I have  successively  received  a 
hundred  and  fifty  boys,  the  sons  of  pagans,  whose  ages 
varied  from  seven  to  eleven  years,  who  had  been 
hitherto  without  any  religion  at  all,  have  baptized  them 
and  instructed  them  in  the  elements  of  Greek  and  Latin 
literature.  I have  written  for  their  use  Psalters  as  well 


CORVINO’S  LETTER  FROM  CATHAY. 


351 


as  thirty  collections  of  hymns  and  two  breviaries ; so 
that  eleven  of  these  boys  can  now  chant  in  choirs, 
whether  I am  present  myself  or  not,  as  is  done  in  our 
own  monasteries : and  several  of  the  others  arc  able  to 
transcribe  the  Psalters  and  other  books.  The  emperor  is 
very  fond  of  hearing  them  sing. 

“ At  certain  hours  I have  the  bells  rung,  and  celebrate 
divine  service  before  these  children,  and  not  having  any 
written  service,  we  chant  a little  from  memory.  A 
prince  named  George,  one  of  the  illustrious  race  of 
the  emperor,  who  was  formerly  a Nestorian,  attached 
himself  to  me  in  the  first  year  of  my  arrival.  I con- 
verted him  to  the  true  Catholic  faith,  he  has  received 
minor  orders,  and  when  I celebrate  the  holy  services  he 
assists  me  dressed  in  his  royal  robes.  The  Nestorians 
have  accused  him  of  being  an  apostate,  and  have  raised 
persecutions  against  him  ; he  has,  however,  restored  the 
larger  portion  of  his  people  to  the  true  faith,  and  has 
had  a church  built  with  truly  royal  magnificence,  in 
honour  of  the  Holy  Trinity,  whicli  he  has  called  the 
Homan  Church.  Six  years  ago,  in  1299,  the  king, 
George,  died  a true  Christian,  leaving  for  an  heir  a child 
of  nine  years  of  age. 

“ The  brothers  of  the  king  who  adhere  obstinately  to 
their  Xestorian  errors,  have  endeavoured  since  his  death 
to  pervert  those  whom  he  had  converted,  and  to  restore 
them  to  their  former  errors.  Unfortunately,  I am  here 
alone,  and  cannot  leave  the  emperor,  and  it  is,  therefore, 
impossible  for  me  to  visit  this  church,  which  is  at  a dis- 
tance of  twenty  days’  journey.  If,  however,  any  good 
brother  comes  to  me,  I hope  to  be  able  to  repair  all  this 
miscliief,  as  I have  still  in  my  possession  the  powers 
conferred  on  me  by  the  late  king.  I repeat,  also,  that 


352  CHRISTIANITY  IN  CHINA,  ETC. 

but  for  the  calumnies  of  which  I have  spoken,  the  fruit 
of  my  labours  would  have  been  very  abundant,  and  if  I 
could  have  been  assisted  by  two  or  three  companions, 
the  emperor  himself  might  perhaps  have  been  baptized. 

“ I have  not  for  twelve  years  received  any  intelligence 
either  from  the  court  of  Rome,  or  from  our  own  order, 
and  I am  entirely  ignorant  of  the  state  of  affairs  in  the 
West.  I entreat  the  minister-general  of  our  order,  to 
send  me  a Antiphonary,  a list  of  the  saints,  a Gradual 
and  a written  Psalter,  for  a model,  as  at  present  I am 
only  provided  with  a portable  breviary  containing  the 
short  lessons,  and  a small  missal.  If  I had  but  one 
copy,  the  boys  could  transcribe  it.  I am  building  a 
second  church,  in  order  to  divide  these  boys.  I have 
learnt  to  read  and  Avrite  in  the  Tartar  lani^uafie,  and 
liave  translated  into  that  tongue  the  whole  of  the  New 
Testament  and  the  Psalter,  Avhich  I have  had  Avritten  in 
very  beautiful  Tartar  characters ; and  finally  I read, 
Avrite,  and  preach  publicly  the  hiAV  of  Jesus  Christ.  I 
had  arranged  Avith  the  King  George  to  have  translated, 
if  he  had  lived,  the  Avhole  of  the  Latin  ritual,  in  order 
that  the  praises  of  the  Lord  might  hav'e  been  chanted 
everyAvhere  in  his  dominions.  During  his  lifetime, 
I Avas  in  the  habit  of  celebrating  the  holy  sacrifice  of 
the  mass,  in  his  church,  according  to  the  Latin  ritual. 
The  son  of  tlie  King  George  has  been  named  Jolin,  in 
consequence  of  it  being  my  name,  and  I sincerely  hope 
that  Avith  the  help  of  God  he  Avill  folloAV  in  the  footsteps 
of  his  father.” 

What  zeal  for  the  glory  of  God,  and  for  the  salvation 
of  souls,  and,  at  the  same  time,  Avhat  energy  is  exhibited 
in  the  conduct  of  these  AAmnderful  men,  to  induce  them 
to  live  thus  at  the  extremity  of  the  Avorld,  in  the  midst 


PROGRESS  OF  CORVINO’S  MISSION.  353 

of  sorrows  and  trials,  without  the  power  even  of  cor- 
responding with  their  brethren  or  friends.  Jean  de 
Monte  Corvino  remains  for  twelve  years  Avithout  hearing 
anything  Avhatever  from  the  West,  and  then  simply  an- 
nounces the  fact  Avithout  complaining,  and  Avithout 
letting  slip  a Avord  of  sadness  or  discontent.  Faith 
alone  could  have  produced  resignation  like  this. 

In  1305,  the  generous  apostle  of  the  Tartars  and 
Chinese  Avrote  to  the  Franciscan  and  Dominican  mis- 
sionaries in  Persia,  to  give  them  some  information  as 
to  the  persecutions  raised  by  the  Nestorians,  and  the 
progress  of  his  mission.  “ I have  prepared,”  he  says, 
“ six  pictures  from  the  Old  and  KeAv  Testament,  for 
the  instruction  of  the  ignorant,  and  several  of  the 
children  Avhoin  I have  collected  and  baptized,  have, 
since  then,  been  taken  to  the  Lord.  Altogether,  since 
I have  been  in  Tartary,  I have  baptized  5000  persons ; 
and  I have  noAv  founded  a neAv  establishment  close  to 
the  palace  of  the  great  Khan,  from  the  door  of  which, 
indeed,  it  is  only  a stone’s  throw.  A certain  Peter  de 
Lucalongo,  an  excellent  Christian  and  a rich  merchant, 
who  travelled  with  me  from  Tauris,  has  bought  the 
piece  of  land  at  his  own  expense,  and  presented  it  to 
me,  for  the  love  of  God ; and  when  we  chant  there,  the 
great  Khan  can  hear  us  from  his  OAvn  apartments.  The 
two  churches  that  I have  built  are  about  two  miles 
apart,  and  are  both  in  the  interior  of  the  toAvn,  which 
is  of  a very  great  size.  I can  assure  you,  indeed,  that 
in  no  part  of  the  Avorld  is  there  as  A'ast  empire  as 
that  of  the  great  Khan.  I have  permission  to  enter^^the 
palace,  and  an  acknowledged  office  at  court,  as  legate 
from  the  pope,  and  the  emperor  pays  me  as  much  respect 
as  any  other  prelate.” 

VOL.  I. 


A A 


354  CUKISTIANITY  ]N  CHINA,  ETC. 

In  the  following  year,  Jean  de  Monte  Corvino  relates 
to  his  correspondents  in  Persia,  a very  remarkable  oc- 
currence. He  says,  “ Some  messengers  came  to  me  from 
a certain  part  of  Ethiopia,  requesting  me  to  go  and 
preach  the  Gospel  in  their  country,  or  to  send  some 
trustworthy  missionaries  thither.  They  stated,  that 
ever  since  the  time  of  St.  Matthew  the  Evangelist  and 
his  disciples,  they  had  been  without  a Christian  minister ; 
that  they  were  very  desirous  of  being  instructed  in  this 
faith,  and  that,  if  any  missionaries  were  sent  to  them, 
they  would  all  be  converted  and  become  Christians. 
Many  of  them  were  then  only  Christians  in  name,  con- 
tenting themselves  with  living  soberly,  as  they  were 
unprovided  with  anyone  able  to  explain  the  doctrine  to 
them,  or  to  read  the  Holy  Scripture.”* 

It  is  not  very  easy  to  discover  who  these  messengers 
were,  that  Monte  Corvino  speaks  of.  They  could  not 
have  been  Abyssinians,  since  this  country  is  too  far  from 
Pekin ; but  it  is  most  probable  that  they  belonged  to  the 
island  of  Ceylon,  and  were  dependent  upon  the  Nestorian 
metropolitans,  and  that  they  were  frequently  in  commu- 
nication with  China,  both  by  sea  and  land. 

Providence  at  last,  however,  put  an  end  to  the  long 
and  sad  isolation  of  Jean  de  Monte  Corvino ; and  gave 
a great  additional  encouragem.ent  to  his  zeal  and  per- 
severance. In  1307,  the  sovereign  pontiff,  Clement  Y., 
sent  out  seven  missionaries  to  China,  namely,  Gdrard, 
Peregrin,  Andre  de  Perouse,  Nicolas  de  Bautra,  Peter 
of  Castile,  Andrutius  d’Assise,  andWilliam.of  ATlleneuve. 
In  order  to  give  an  especial  authority  to  this  mission 
in  the  extreme  East,  the  pope  created  Jean  de  Monte 

* This  letter  is  dated  Khanbalik,  Quinquagesima  Sunday,  in  April, 
1306. 


MONTE  CORVINO  ARCHBISHOP  OF  PEKIN. 


355 


Corvino,  archbishop  of  Pekin,  and  made  the  seven 
missionaries,  whose  names  we  have  just  enumerated,  his 
suffragans.  Before  their  departure  they  received  the 
episcopal  consecration,  and  were  invested  with  numerous 
privileges,  to  facilitate  the  performance  of  their  duties 
in  such  remote  countries.  Clement  V.  sent  a letter  to 
Jean  de  l\Ionte  Corvino,  by  which  he  placed  him  at  the 
head  of  all  the  Catholic  missions  in  the  extreme  East, 
on  the  condition  of  always  submitting  to  the  Roman 
pontiff,  and  of  receiving  the  Pallium  from  him.  lie 
wrote  at  the  same  time  to  Timour,  the  great  Khan  of 
the  Tartars,  exhorting  him  to  become  a Christian,  and 
thanking  him  for  the  protection  he  had  accorded  to  the 
Catholics.* 

Of  the  seven  Franciscan  monks  appointed  for  the 
journey  into  Tartary,  three  only  succeeded,  in  1308,  in 
reaching  their  destination,  and  in  consecrating  Jean  de 
Monte  Corvino  Archbishop  of  Pekin  ; these  were  Gerard, 
Peregrin,  and  Andre  de  Perouse ; of  the  others,  Xicolas 
de  Bautra,  Peter  of  Castile,  and  Andrutius  d’ Assise,  died 
of  fatigue  soon  after  entering  the  Indies,  while  the 
remaining  one,  William  of  Villeneuve,  returned  to  Italy, 
and  was  appointed  Bishop  of  Sagona,  in  Corsica,  in  the 
year  1325.f 

That  must  have  been  a moment  of  indescribable 
delight  which  united  the  venerable  missionary  of  Khan- 
balik  with  the  three  children  of  Saint  Francis,  who  had 

* Wadding,  Annales  Minorum,  vol.  vii.  p.  228.,  &c. 

t At  the  time  of  his  election,  Pope  Jean  XXII.  stated  that  William 
had  heen  consecrated  a bishop  by  Clement  V.,  and  had  been  sent  to 
preach  the  Gospel  to  the  nations  of  Tartary.  (Wadding,  vol.  vi. 
p.  147.)  In  1328  Bishop  William  was  translated  to  the  episcopal 
see  of  Tergeste,  where  he  died  in  1331,  and  there  his  tomb  may  still 
be  seen. — Ferdugellus,  Italice  Sacrce,  vol.  v.  p.  582. 

A A 2 


356  CHEISTIANITY  IN  CHINA,  ETC. 

come  to  partake  the  cares  of  his  apostleship.  What 
joy  must  it  have  been  for  him  to  hear  once  more  that 
native  language,  whose  accents  never  sound  so  beautiful 
and  harmonious  as  in  a foreign  land  ! With  the  help  of 
his  sutfragans  the  archbishop  continued  to  preach  with 
the  same  zeal  as  before,  and  the  arrival  of  new  comers 
seemed  to  redouble  the  strength,  energy,  and  health  of 
the  old  missionary,  and  to  renew  in  him  the  ardour  of 
youth.  He  taught  them  his  prudence  and  wisdom,  and 
communicated  to  them  the  results  of  his  long  experience 
in  apostleship.  They  helped  one  another,  and  conver- 
sions became  so  numerous,  and  the  fruit  of  their  labour 
so  abundant,  that  it  became  necessary  to  have  more 
assistance  still,  and  in  1312,  the  sovereign  pontiff  de- 
spatched three  new  suffragans  to  the  Archbishop  of 
Khanbalik.*  They  were  again  taken  from  the  Order  of 
Saint  Francis,  and  their  names  were  Thomas,  Jerome, 
and  Peter  of  Florence.  In  the  bull  f Avhich  Clement  V. 
sent  to  Peter  de  Florence,  he  states  that,  in  consequence 
of  the  great  increase  in  the  number  of  Christians 
throughout  China  and  Tartary,  he  thought  it  advisable 
to  create  neAV  episcopal  sees,  in  order  to  facilitate  the 
further  propagation  of  the  faith. 

It  was  about  this  time  that  a very  rich  Armenian  lady 
took  up  her  residence  in  Kai-Tou,  in  China,  a large  and 
very  beautiful  town  not  far  from  the  sea,  most  probably 
the  same  as  that  now  bearing  the  name  of  Ilan-Tcheou- 
Fou,  the  capital  of  the  province  of  Tchd-Kiang.  Chris- 
tianity was  in  a very  flourishing  state  in  Tai-Tou  ; but 
notwithstanding  this,  there  Avas  no  con\'cnient  place  in 

* Wadding,  vol.  vii.  p.  53. 

f This  bull  is  dated  at  Avignon,  where  the  tomb  of  Clement  V. 
may  still  be  seen. 


AN  ARMUNIAN  LADY  BUILDS  A CHURCH. 


357 


which  the  multitudes  of  the  faithful  could  meet  on  any 
solemn  occasion.  The  Armenian  lady  seeing  this,  at- 
tending only  to  the  promptings  of  her  zeal  and  piety, 
and  determining  to  devote  her  immense  riches  to  the 
salvation  of  souls,  and  the  glory  of  God,  built  such  a 
magnificent  church  there,  that  the  Archbishop,  Monte 
Corvino,  gave  it  the  name  of  a cathedral,  raised  the 
province  into  a diocese,  and  entrusted  its  administration 
to  Bishop  G6rard,  who,  dying  soon  afterwards,  was  suc- 
ceeded by  Bishop  Peregrin.  In  1326,  this  district  was 
in  the  charge  of  Andrd  de  Perouse,  and  it  was  from  here 
that  he  wrote  to  the  father  of  the  convent  of  Perouse, 
giving  some  of  the  details  of  his  journey  in  Central 
Asia,  and  speaking  also  of  the  state  of  the  Catholic 
missions  in  China.* 

“ ^ye  are  separated,”  he  says,  “ by  such  a vast  stretch 
of  sea  and  land,  that  I scarcely  dare  hope  ray  letter  will 
ever  reach  you.  ...  You  will  doubtless  have  heard  of 
the  difficulties  we  encountered  by  land  and  water,  of  the 
trials,  dangers,  fatigues,  and  sufferings  we  had  to  en- 
dure; how  we  were  sometimes  robbed  of  everything,  even 
of  our  horses  and  clothes.  At  last,  however,  by  God’s 
help,  we  arrived  at  Khanbalik,  the  capital  of  the  empire 
of  the  great  Khan,  and  consecrated  the  archbishop,  ac- 
cording to  the  instructions  we  received  from  the  Holy 
See.  Our  residence  at  Khanbalik  lasted  for  five  years, 
and  during  that  time  we  received  an  alafa  f through  the 
munificence  of  the  emperor ; that  is  to  say,  food  and 
clothing  for  eight  persons.  This  pension  is  granted  by 

* Wadding,  vol.  vii.  p.  44. 

f An  Arabic  word  which  means  salary,  appointment.  It  is  in  use 
among  the  Turks,  the  Persians,  and  the  Tartars,  and  we  have  even 
met  with  it  among  the  inhabitants  of  Thibet. 

A A 3 


358  CHETSTIANITY  IN  CHINA,  ETC. 

the  emperor  to  envoys  from  foreign  princes,  to  orators, 
warriors,  artists,  archers,  to  the  poor,  and  to  persons  of 
various  conditions.  It  would  take  too  long  to  describe 
to  you  the  riches,  magnificence,  and  glory  of  the  great 
Khan ; the  extent  of  his  empire,  the  number  of  the 
towns,  and  their  grandeur,  the  multitudes  of  people 
subject  to  him,  or  the  administration  of  the  empire, 
where  no  one  dares  to  raise  a sword  against  another. 
I pass  over  all  these  tilings  in  silence,  because  they 
would  seem  incredible ; I myself,  who  am  here  upon  the 
spot,  sometimes  receive  accounts  that  I can  scarcely 
believe. 

“ There  is  a large  town  on  the  sea-shore  named  Kai- 
Tong,  where  a magnificent  church  has  been  built  by 
a rich  Armenian  lady.  The  Archbishop  of  Khanbalik 
created  it  a cathedral,  and  confided  its  government  to 
Bishop  Gerard,  during  his  lifetime,  together  with  its 
endowments.  On  the  deatli  of  this  bishop,  who  was 
buried  in  the  church,  the  archbishop  intended  me  to 
succeed  him,  and  occupy  the  see ; but  as  I did  not  ac- 
cept the  nomination,  the  Bishop  Peregrin  was  sent  there 
on  the  first  opportunity.  After  having  governed  this 
church  for  some  years,  he  expired  in  the  year  1322,  nine 
days  after  the  festival  of  St.  Peter  and  St.  Paul.  Before 
the  decease  of  the  Bishop  Peregrin,  I had  been  living  in 
the  environs  of  Khanbalik,  for  about  four  years,  after 
which  1 obtained  the  transfer  of  my  imperial  pension  to 
Kai-Tong,  where  I repaired  with  a brilliant  escort  of 
eight  cavaliers  appointed  by  the  emperor:  Bishop  Pe- 

regrin was  then  still  living,  and  I had  a tolerably  pretty 
church  built,  in  a forest  not  far  from  the  town,  with  ac- 
commodation for  twenty-two  monks,  and  four  rooms  for 
the  prelates.  The  imperial  subsidy  was  my  only  re- 


LETTER  OF  ANDRE  DE  P^IROUSE. 


359 


source,  the  value  of  Avhich,  in  the  estimation  of  some 
Genoese  merchants,  may  be  about  a hundred  gold  florins 
annually,  and  the  greater  part  of  this  has  been  absorbed 
in  the  construction  of  this  resilience,  -which,  for  magni- 
ficence and  convenience,  surpasses  the  most  beautiful 
hermitages  of  our  province. 

“ A short  time  after  the  decease  pf  brother  Peregrin, 
I received  an  archiepiscopal  decree,  placing  me  at  the 
head  of  this  district,  and  many  motives  have  induced 
me  to  accept  this  nomination  ; nevertheless,  I inhabit 
the  church  in  the  town,  and  that  in  the  forest,  alter- 
nately. My  health  is  good,  and  I can  still  labour  for 
some  months  of  the  year  for  the  salvation  of  souls.  i\Iy 
hair,  however,  is  white,  the  effect  partly  of  age,  and 
partly  of  the  fatigue  of  apostleship. 

“ In  this  empire  there  are  men  of  all  nations  under 
the  sun,  and  monks  of  all  sects  ; and  as  every  one  is  per- 
mitted to  live  in  whatever  belief  he  pleases,  the  opinion , 
or  rather  the  error,  being  upheld  that  each  one  may 
effect  his  salvation  in  his  own  religion,  we  are  enabled 
to  preach  in  perfect  liberty  and  security.  Among  the 
Jews  and  Saracens  no  conversions  have  been  made ; the 
idolaters  come  in  great  numbers  to  be  baptized,  but 
many  of  them  do  not  in  reality  live  according  to  Chris- 
tianity. Four  of  our  brethren  have  been  martyred  in 
the  Indies  by  the  Saracens ; and  although  one  of  them 
was  thrown  into  the  middle  of  a blazing  fire  without 
sustaining  any  injury,  this  astounding  miracle  did  not 
change  the  wicked  intentions  of  the  infidels.  I have 
transmitted  these  details  to  you,  in  order  that  you  may 
communicate  them  to  other  fraternities,  and  I have  not 
addressed  any  of  my  spiritual  brethren  or  my  personal 
friends,  because  I know  not  whether  they  are  alive  or 


360  CHRISTIANITY  IN  CHINA,  ETC. 

dead  ; I beg  them  therefore  to  excuse  me,  and  I salute 
them  all,  and  especially  the  minister  and  custodian  of 
Perouse.  All  the  suffragan  bishops  created  by  Clement 
have  died  at  Khanbalik,  I alone  remaining.  Tlie 
brothers  Nicolas  de  Bautra,  Andrutius  d’Assise,  and 
Peter  of  Gastello,  died  when  they  first  entered  the  Indies. 
May  your  fraternity  ^1  ways  be  in  peace  with  the  Lord.”* 

This  letter  is  dated  at  Ka'i-Tong,  in  January,  1326. 

Missionaries,  in  the  middle  ages,  wrote  but  little. 
There  was  at  that  period  no  publication  like  the  “ An- 
nales  de  la  Propagation  de  la  Foi,”  to  collect  the  accounts 
of  the  proceedings  of  the  numerous  preachers  of  the 
Gospel  scattered  over  the  face  of  the  earth  ; and  it  is 
consequently  difficult  to  obtain  any  correct  account  of 
the  state  of  a mission  at  that  time.  The  few  precious 
fragments  of  correspondence,  however,  that  have  been 
preserved  to  us  are  enough  to  throw  light  upon  the 
successful  labours  of  the  apostles  in  the  extreme  East. 
Thanks  to  the  religious  liberty  enjoyed  in  China  and 
Tartary,  Christianity  had  made  great  progress  there, 
and  journeys  into  these  remote  countries  were  much 
more  frequent  than  is  now  supposed.  ]\Ierchants  were 
drawn  thither  in  pursuit  of  gain  from  India  and  from 
the  Italian  republics,  and  it  is  not  a little  curious  to 
learn  that  a church  was  built  in  one  of  the  principal 
towns  of  China  by  an  Armenian  lady,  or  to  hear  Andre 
de  Perouse  valuing  his  imperial  subsidy  at  a hundred 
gold  florins,  through  the  information  of  Genoese  mer- 
chants. 

Zeal  for  the  diffusion  of  the  Gospel,  however,  attracted 
even  more  strangers  to  Central  Asia  than  the  interests 


* Wadiling,  Annahs  Minorum,  vol.  vi.  p.  53. 


ODERIC  DE  FRIULI. 


361 


of  commerce.  Numbers  of  monks  of  the  Orders  of  St. 
Francis  and  St.  Dominic  undertook  this  long  and 
perilous  journey  through  motives  of  piety,  and  besides 
those  who  were  officially  dispatched  by  the  Holy  See 
and  the  Christian  kings,  we  hear  of  many  in  the  re- 
moter parts  of  Asia,  alone,  without  protection,  food,  or 
money,  rich  only  in  their  trust  in  God,  animated  by 
zeal  for  the  faith,  and  burning  with  the  desire  of  doing 
good  to  men  and  gaining  souls  to  Jesus  Christ.  One 
of  the  foremost  of  these  voluntary  apostles  was  the 
holy  Oderic,  who  travelled  over  many  parts  of  the  world 
spreading  the  Gospel  wherever  he  went.  Born  at  Por- 
denone  in  Friuli,  at  about  1286,  he  entered  the  Order 
of  St.  Francis  at  Udine.  There  he  set  himself  to  over- 
coming his  passions  by  the  most  extraordinary  mortifi- 
cations. Not  content  with  going  always  barefoot  and 
wearing  a simple  tunic  for  his  only  garment,  with  taking 
no  nourishment  but  bread  and  water,  he  constantly 
subjected  himself  to  the  scourge,  and  wore  a vest  of 
chain  mail  next  his  skin.  It  is  not  easy  for  people  at 
the  present  day  to  conceive  how  the  saint  remained  in 
health  ; but  Oderic’s  long  journeys  and  the  immense 
labour  he  performed,  prove  to  us  that  the  holy  rigours 
of  mortification  which  he  underwent  endowed  his  mind 
with  a wonderful  strength,  while  it  left  vigour  enough 
in  his  body  to  enable  him  to  go  through,  during  sixteen 
years,  an  almost  incredible  amount  of  labour  and  fatigue. 
Humility,  the  true  test  of  piety,  was  always  the  prin- 
ciple that  actuated  this  pious  cenobite  of  the  monastery 
of  Udine.  He  invariably  refused  the  dignities  of  his 
Order  that  were  offered  to  him,  and  desiring  only  soli- 
tude and  prayer,  he  obtained  permission  from  his  su- 
periors to  pass  a hermit’s  life.  While  living  thus  in 


362  CHRISTIANITY  IN  CHINA,  ETC. 

seclusion,  he  was  inspired  with  the  desire  of  devoting 
himself  to  the  conversion  of  the  infidels  in  the  further 
parts  of  Asia.  He  left  his  monastery  at  about  the  year 
1314,  and  repaired  to  Constantinople,  and  having  there 
crossed  the  Black  Sea,  he  travelled  by  land  to  Trebizond, 
and  passing  through  Great  Armenia  to  Ormuz,  he  em- 
barked at  this  port  for  Malabar.  At  Tana  he  was  in- 
formed of  the  glorious  death  of  the  four  Franciscan 
monks  in  Hindostan,  of  which  Andre  de  Perouse  makes 
mention  in  his  letter.  These  four  missionaries,  Thomas 
de  Tolentino,  James  of  Padua,  Peter  of  Sienna,  and 
the  lay  brother  Demetrius  of  Tiflis,  had  also  started  for 
China  for  the  purpose  of  preaching  the  Gospel  there. 
Intending,  on  their  passage  through  the  Indies,  to  visit 
the  church  of  St.  Thomas  at  M^liapour,  they  were 
thrown  by  a tempest  on  to  the  island  of  Salcetti.  The 
governor  of  this  district,  a fanatic  Mussulman,  seized 
upon  the  Franciscans,  and  asked  them  what  they 
thought  about  Mahomet.  Thomas  replied,  with  a 
saintly  dignity,  that  the  impostor  would  drag  to  perdi- 
tion all  those  who  believed  in  his  false  doctrine.  On 
hearing  these  words  the  Mussulmans  became  furious, 
'and  employed  both  threats  and  promises  to  induce  him 
to  recall  what  he  had  said.  Seeing  that  the  Fran- 
ciscans were  immovable  in  their  faith,  and  refused  to 
apostatise,  they  tore  off  their  cowls  and  exposed  them, 
tied  to  posts,  to  the  full  heat  of  the  sun,  which  at  that 
place  and  time  can  never  be  borne  for  long.  The 
monks,  however,  never  left  off  singing  th’e  praises  of 
the  Lord,  even  while  the  fierce  rays  of  the  sun  were 
destroying  them ; and  this  wonderful  conduct  served 
only  to  increase  the  rage  of  the  persecutors,  who,  after 
having  made  them  endure  the  most  horrible  torments, 


MARTYRDOM  OF  FOUR  MISSIONARIES. 


.363 


put  them  to  death.  James  of  Padua  had  his  head  split 
by  a scimitar;  one  of  the  wretches  then,  seizing  hold  of 
tlie  beard  of  Tliomas  de  Tolentino,  whose  age  rendered 
him  even  more  venerable  than  the  others,  plunged  his 
sword  into  his  back,  and  as  at  this  moment  he  was 
invoking  the  Holy  Virgin  in  a loud  voice,  another  cut 
his  throat.  Pierre  de  Sienna  was  decapitated,  and 
Demetrius  of  Tiflis,  after  receiving  several  wounds,  was 
killed  with  a scimitar. 

The  blood  of  these  noble  martyrs,  however,  was  not 
shed  without  effect,  and  many  were  converted  through 
its  means. 

The  Annales  des  Freres  Mineurs  * states,  that  the 
governor  of  Tana  saw  one  night  as  he  slept  the  four 
Franciscans,  one  at  each  angle  of  his  bed,  brandishing 
four  swords  of  fire,  and  threatening  him  with  death  if 
he  did  not  treat  the  Christians  more  humanely. 
Alarmed  at  this  vision,  he  uttered  loud  cries,  implored 
mercy,  and  the  next  day  caused  the  chains  of  the 
Christian  captives  to  be  broken,  recalled  those  who  had 
been  banished,  and,  by  a public  edict,  forbade,  under 
pain  of  capital  punishment,  offering  the  smallest  insult 
to  the  adorers  of  Jesus  Christ.  These  new  regulations 
favoured  the  conversion  of  a great  number  of  idolaters 
and  Mussulmans. 

It  was  under  these  circumstances  that  Oderic  of  Friuli 
arrived  at  Tana,  where  he  learned  the  details  of  the 
glorious  martyrdom  of  his  brethren.  He  knew  that  it 
had  been  their  intention  to  bear  to  China  the  faith  of 
Jesus  Christ,  for  which  they  had  so  nobly  shed  their 
blood  in  the  Indies ; and  Oderic  would  not  have  China 


* Wadding,  Annales  Minorum,  vol.  vii.  p.  232. 


364  CHRISTIANITY  IN  CHINA,  ETC. 

entirely  deprived  of  these  apostles ; even  their  bones, 
he  thought,  might  still  exercise  a salutary  influence,  and 
God  would  bestow  on  those  precious  relics  a special 
virtue  for  sanctification  and  salvation.  He  caused  the 
coffins  to  be  opened,  therefore,  collected  with  veneration 
the  bones  of  the  martyrs,  and  determined  himself  to  re- 
move them  into  China ; and  he  accordingly  set  out  from 
Tana  with  this  rich  treasure,  in  company  with  another 
of  the  brethren  and  a servant.  It  was  an  affecting 
thing  to  see  this  holy  priest  departing  and  bearing  to 
nations  of  infidels  the  bones  of  his  brethren  martyred 
for  the  faith,  and  making  of  them  a kind  of  sacred 
armour  in  which  to  march  to  the  conquest  of  souls. 
During  his  long  peregrinations,  he  never  ceased  to 
watch  with  tender  and  pious  solicitude  over  his  precious 
charge ; and  in  the  night,  he  was  in  the  habit  of  placing 
it  under  his  head,  as  if  to  derive  from  this  martyr- 
pillow  the  indomitable  courage  of  the  apostle. 

Oderic,  after  having  visited  the  islands  of  Ceylon, 
Sumatra,  Java,  and  Borneo,  arrived  at  length  in  China; 
and  the  enumeration  of  the  difficulties  he  had  to  sur- 
mount in  order  to  reach  it,  makes  us  presume  that  he 
crossed  the  marshy  countries  of  Pegu  and  Ava.  He 
made  his  entrance  into  the  empire  by  the  southern  pro- 
vinces, which  he  calls  Manzi,  from  the  word  Man-dze, 
by  which  were  designated  then,  as  now,  the  Chinese  of  the 
south.  The  description  he  gives  of  the  country  and  its 
inhabitants,  “who,”  says  he,  “are  all  artisans  or  trades- 
men,” is  so  accurate  that  it  is  easy  to  recognise,  more 
than  five  years  after,  the  nation  visited  by  Oderic  in  the 
fourteenth  century.  He  speaks  of  several  very  populous 
towns  which  he  met  with  on  his  way,  and,  amongst 
others,’  of  Sou-Tcheou,  whose  beauty  and  wealth  he 


ODERIC  AND  THE  HOLY  RELICS. 


365 


extols.  lie  crossed  the  Blue  river  and  arrived  at  Han- 
Tcheou-Fou,  Avhicli  he  compares  to  Venice  ; and  it  was 
there  that  he  deposited  his  precious  burden  Avhich  he 
liad  so  religiously  watched  over  all  the  Avay  from 
Hindostan.  We  already  know  that  this  Chinese  city, 
regarded  under  several  dynasties  as  the  capital  of  the 
whole  empire,  was  celebrated  in  the  middle  ages  for  the 
brilliant  prosperity  of  its  Christian  church,  and  Avas  the 
metropolis  of  a diocese. 

Oderic  found  here  four  Franciscans,  Avho  divided  Avith 
Andr4  de  Pdrouse  the  pastoral  eare  of  this  ncAv  flock  of 
the  faithful,  and  it  Avas  doubtless  great  joy  to  them  to 
receive  from  the  hands  of  Oderic  the  holy  relics  of  four 
missionaries  whom  they  liad  expected  as  living  men, 
but  AA'ho  had  thus  already  obtained,  almost  at  the  com- 
mencement of  their  apostolical  career,  the  palm  of 
martyrdom. 

Oderic  de  Friuli  admired  at  Han-Tcheou-Fou  the 
beautiful  cathedral,  the  result  of  the  pious  munificence 
of  the  Armenian  lady,  and,  in  the  environs  of  the  town, 
the  church  and  monastery,  built  by  the  bishop  Andre  de 
Ferouse,  in  the  middle  of  a AAmod.  The  missionaries 
cultivated  AAuth  zeal  and  affection  that  portion  of  their 
Father’s  field  AA’hich  had  been  entrusted  to  them,  and 
God  granted  his  blessing  to  their  pious  labours.  Con- 
versions were  numerous,  and  in  different  classes  of 
society.  Amongst  the  neophytes,  Oderic  mentions  a 
rich  and  poAverful  man  Avith  whom  he  dAvelt  during  his 
residence  at  Han-Tcheou-Fou,  — and  Avho  procured  for 
him  a singular  spectacle  in  a Buddhist  convent.  We 
are  about  to  quote  literally  the  narration  of  the  Fran- 
ciscan monk.* 

* Bollandi,  Acta  Sanct.,  t.  i.  p.  991. 


366  CHKISTIANITY  IN  CHINA,  ETC. 

“ One  day,  the  Christian  neophyte  said  to  me, 

‘ Father,  will  you  come  and  have  the  pleasure  of  an 
excursion  into  the  town  ? ’ ‘ Willingly,’  answered  I. 

He  immediately  sent  for  a boat,  we  entered  it,  and  went 
to  visit  a great  monastery  of  Bonzes.  The  Christian 
neophyte,  having  called  one  of  these  Bonzes,  said  to 
him,  ‘ Do  you  see  this  Frank  priest  ? he  comes  from 
the  regions  where  the  sun  sets,  and  he  is  now  going  to 
Khanbalik  to  pray  for  the  life  of  the  emperor.  Show 
him  some  rarity  of  our  country,  in  order  that  he  may 
say,  when  he  shall  one  day  return  into  his  own  land,  “I 
saw  at  Han-Tcheou-Fou,  such  or  such  a curious  thing.”  ’ 
‘I  will  show  him,’  said  the  Bonze,  ‘ the  wonder  of  our 
monastery.’  There  were,  in  a corner  of  the  apartment, 
several  baskets  filled  with  the  fragments  of  the  repast  of 
the  community.  The  Bonze  took  them,  and,  having 
opened  a door,  introduced  us  into  a magnificent  park, 
in  the  midst  of  which  arose  a hill  planted  with  beautiful 
trees.  We  stopped  at  the  foot  of  the  hill ; the  Bonze 
struck  several  times  on  a tam-tam,  and  at  the  sound 
we  perceived  a number  of  animals,  of  various  species, 
hastening  down  towards  us.  The  greater  number  re- 
sembled apes  and  cats ; there  were,  at  least,  three  thou- 
sand of  them  : all  these  animals  ranged  themselves  in 
order,  and  the  old  Buddhist  priest  distributed  to  them  the 
fragments  from  the  convent  repast.  When  all  had  eaten 
according  to  their  appetite,  at  the  first  stroke  of  the 
tam-tam  they  quietly  began  to  climb  up  the  side  of  the 
hill  again,  and  disappeared  into  their  dens.  This  sight 
was  so  strange  that  I could  not  help  laughing  heartily; 
at  length  1 said  to  the  old  man,  ‘Tell  me  the  meaning  of 
what  I have  just  seen.’  ‘You  have  just  seen,’  said  he, 
‘ the  souls  of  illustrious  men,  whom  we  feed  for  the 


DOCTRINE  OF  METEMrSYClIOSIS. 


367 


love  of  God.’  ‘ These  cats,  these  apes,  these  dogs,  all 
these  beasts,’  answered  I,  ‘ are  not  spiritual  souls  — they 
are  merely  animals.’  ‘ No,’  said  the  Bonze,  ‘ they  are 
not  beasts  ; they  are  the  souls  of  the  dead.  Noble  souls, 
after  this  life,  pass  into  the  bodies  of  noble  animals,  and 
the  souls  of  peasants  inhabit  the  bodies  of  the  vilest 
beasts.’  It  was  in  vain  I preached,”  adds  brother 
Oderic ; “ I found  it  impossible  to  argue  him  out  of  his 
superstition.” 

It  is  known  that  Buddhists  admit  the  doctrine  of 
metempsychosis : they  are  persuaded  that  the  souls  of 
beasts  have  formerly  been  human  souls  ; and  hence  arises 
the  respect  of  Buddhist  devotees  for  animals,  and  the 
minute  precautions  which  they  take  for  fear  of  hurting 
them.  It  was  not  therefore  surprising  to  see,  in  a mo- 
nastery of  Bonzes,  animals  of  all  kinds,  tamed,  caressed 
and  petted,  assembling  at  the  sound  of  the  tam-tam 
to  take  their  meals,  and  constituting,  in  some  measure, 
a part  of  the  religious  community.  The  old  Bonze  of 
the  convent  of  Han-Tcheou-Fou  might  be  sincere  in  his 
belief,  and  might  really  think  himself  surrounded  by 
friends,  when  he  was  in  the  midst  of  the  apes  and  cats 
of  his  own  park  ; and  it  is  even  probable  that  he  might 
have  repulsed,  as  impieties,  the  exhortations  of  the 
Franciscan  brother.* 

Oderic  wrought  numerous  conversions  in  the  south- 

* TVe  have  visited,  at  Bombay,  a vast  and  handsome  hospital,  in- 
tended for  the  reception  of  old  and  invalid  animals.  There  are  to  be 
seen  incurable  quadrupeds,  birds,  and  reptiles,  on  whom  the  pity  of 
the  Hindoos  lavished  the  most  tender  cares.  Unfortunately,  there  is 
not  any  similar  establishment  for  men.  It  seems,  nevertheless,  as  if 
some  interest  ought  to  have  been  felt  for  them  also,  were  it  only 
because  they  may,  perhaps,  formerly  have  been  animals. 


368  CHRISTIANITY  IN  CHINA,  ETC. 

ern  provinces  of  China.  He  then  proceeded  towards 
the  north,  and  visited  on  his  way  several  famous  cities 
where  there  were  neophytes  or  Franciscan  mission- 
aries.  He  speaks  of  a city  which  had  forty  stone 
bridges,  and  of  several  numerous  fleets  which  he  met 
with,  doubtless  on  the  Yang-tse-Kiang  and  the  lake 
Pou  Yang.  He  crossed  a great  river,  on  which  he  makes 
but  a single  remark,  but  this  characterises,  in  a re- 
markable manner,  the  Hoang-Ho,  or  Yellow  River. 
“ This  river,”  says  he,  “ passes  through  the  midst  of 
Cathay,  to  which  it  causes  great  injury  by  its  inunda- 
tions.” It  is  indeed  well  known  that  the  overflowing 
of  the  Hoang-Ho  has  at  all  times  occasioned  much 
distress  in  the  Chinese  Empire. 

The  indefatigable  missionary  arrived  at  length  at 
Khanbalik,  where  he  found  the  brethren  of  his  Order 
honoured  by  the  grandees  and  the  people,  and  labouring 
with  the  greatest  success  in  the  conversion  of  the  Tar- 
tars and  Chinese.  They  even  enjoyed  special  favours 
at  the  court  of  the  great  Khan.  “ I have  often  been 
present,  ” says  Oderic,  “ at  the  imperial  fetes ; for  we 
Minorite  Brothers  have  in  the  palace  a place  specially 
appointed  for  us.  In  the  ceremonies  they  make  us  go 
first,  and  we  give  our  blessing  to  the  great  Khan.”  He 
relates  that  one  day  he  had  been  walking,  with  four 
other  missionaries  of  Pekin,  outside  the  walls  of  the 
town.  They  were  seated  under  a great  tree,  which  pro- 
tected them  by  its  shade  from  the  heat  of  the  sun,  when 
they  perceived  at  a distance  the  imperial  chariot  ad- 
vancing towards  them,  surrounded  by  a brilliant  escort. 
At  this  sight  the  missionaries  prepared  to  do  homage  to 
the  sovereign  in  a manner  suitable  to  their  rank. 
Amongst  them  was  one  who,  being  a bishop,  wore  his 


ODERIC  DE  FRIUEI  IN  TARTARY  AND  THIBET.  369 

pontifical  ornaments,  lie  unfastened  the  cross  which 
hung  on  his  breast,  placed  it  on  the  end  of  a stick,  and 
when  the  imperial  chai-iot  came  before  them,  he  raised 
it  in  the  air,  whilst  the  priests  sung  in  chorus  the  “ Veni 
Creator.”  The  great  Khan  asked  the  princes  who  sur- 
rounded him,  what  was  the  meaning  of  these  songs ; 
they  answered  that  it  was  the  Frank  priests  who  were 
addressing  their  prayers  to  their  God.  The  emperor 
then  made  the  missionaries  approach,  and,  at  the  sight 
of  the  cross,  took  off  his  cap  and  kissed  it  respectfully  ; 
“a  proof,”  says  the  author  who  relates  this  fact,  “that 
the  Khan  loved  the  Christian  faith.”*  It  is  certain  that 
the  Catholic  mission  at  Pekin  was  at  this  period,  as 
Oderic  himself  says,  very  flourishing ; and,  by  his  ex- 
hortations, he  succeeded  in  inducing  several  important 
personages  of  the  court  to  embrace  the  gospel. 

After  a residence  of  three  years  at  Khanbalik,  Oderic 
de  Friuli,  listening  only  to  the  ardour  of  his  zeal  for 
the  propagation  of  the  faith,  resolved  to  go  still  further, 
and  seek  for  souls  whom  he  might  gain  over  to  Jesus 
Christ.  He  quitted  China,  therefore,  passed  the  Great 
AVall,  and  plunged  into  the  wilds  of  Tartary.  He  pene- 
trated beyond  the  country  of  the  Keraites,  the  ancient 
kingdom  of  priest  (or  Prester)  John,  where  he  found 
the  Christians  much  cooled  from  their  former  fervour, 
and  almost  entirely  addicted  to  the  errors  of  Nestori- 
anism.  He  laboured  to  bring  them  back  to  the  true 
faith  of  the  Catholic  Church ; his  zeal  proved  effectual 
with  many,  and  he  also  baptized  a great  number  of 
infidels.  Having  then  traversed  the  vast  province  of 
Khan-Sou,  he  got  as  far  as  the  capital  of  Thibet.  “It 

* Marchinus,  in  vita.  B.  Odorici. 

VOL.  I.  B B 


370  CHRISTIANITY  IN  CHINA,  ETC. 

is  in  this  city,”  he  says,  “that  the  person  dwells  who  .is 
like  the  Pope  of  these  countries.  He  is  the  chief  and 
pontitF  of  all  the  idolaters,  on  whom  he  confers  bene- 
fices and  ecclesiastical  dignities  according  to  the  rites  of 
the  country.”  Oderic  describes  the  Thibetans  as  living 
under  tents,  and  leading  a nomadic  life  in  the  gorges  of 
these  lofty  mountains.  He  observes,  rather  a curious 
fact,  that  the  walls  of  the  buildings  in  the  capital  are 
entirely  black  and  white  in  colour.*  When,  in  1845, 
we  visited  the  capital  of  Thibet,  we  noticed  a circum- 
stance that  might  perhaps  tend  to  explain  the  words 
of  the  Franciscan  missionary.  There  exists,  in  the  sub- 
urbs of  Lha-Ssa,  a quarter  in  which  the  houses  are 
entirely  built  of  the  horns  of  oxen  and  rams ; these 
odd  constructions  are  extremely  durable,  and  present  a 
very  agreeable  appearance  to  the  eye.  The  horns  of 
the  oxen  being  smooth  and  whitish,  and  those  of  the 
rams,  on  the  contrary,  black  and  rough,  these  strange 
materials  are  wonderfully  adapted  to  form  a number  of 
curious  combinations  and  various  patterns  on  the  walls ; 
the  interstices  between  the  horns  are  filled  with  mortar  ; 
and  these  are  the  only  houses  which  are  not  whitened. 
The  Thibetans  have  the  good  taste  to  leave  them  of 
their  natural  colour,  without  endeavouring  to  add  any- 
thing to  their  wild  and  fantastic  beauty.  It  would 
be  superfluous  to  remark  that  the  inhabitants  of  Lha- 
Ssa  consume  a great  number  of  sheep  and  oxen ; their 
houses  of  horns  are  an  incontestable  proof  of  thisf,  and 
it  may  not  be  impossible  that,  in  the  fourteenth  century, 

* “ Civitas  principalis  toto  est  ex  muris  albis  et  nigris.” — Bollandus, 
t.  i«  p.  992. 

t Voyage  au  Thibet,  t.  ii.  p.  250. 


ODERIC  DE  FRIULI  RETURNS  TO  FISA. 


371 


the  capital  of  Thibet  was  entirely  constructed  like  the 
quarter  we  have  endeavoured  to  describe. 

The  courage  and  zeal  of  the  preachers  of  the  gospel 
had,  it  seems,  already  carried  the  light  of  Christianity 
into  countries  almost  inaccessible,  on  account  of  the 
lofty,  rugged  mountains,  and  the  extreme  severity  of 
the  climate ; for  Oderic  found  in  the  capital  of  Thibet 
Catholic  missionaries  who  were  effecting  numerous  con- 
versions. 

After  having  visited  the  different  provinces  of  Thibet, 
Oderic  crossed  the  Himalaya  mountains  and  traversed 
India  and  Persia,  on  his  return  to  Europe,  and  he 
arrived  at  Pisa  in  1330.  This  indefatigable  apostle  had, 
in  the  course  of  sixteen  years,  visited  the  most  distant 
and  savage  regions  of  the  globe,  sowing  everywhere  the 
evangelical  seed.  His  great  and  sincere  humility  caused 
him  to  suppress,  in  his  narration,  the  success  of  his  long 
apostleship  ; but  it  is  known  that  he  eonverted  and 
baptized  more  than  twenty  thousand  infidels.  When 
he  again  beheld  his  native  country,  he  was  so  changed 
by  the  sufferings  and  miseries  he  had  endured,  his  body 
was  so  emaciated,  and  his  face  so  withered  and  black- 
ened by  the  sun  that  his  relations  could  not  recognize 
him  ; nevertheless,  the  eyes  of  Christians  must  have 
contemplated,  with  affection  and  pride,  this  hero  of  the 
faith,  must  have  thought  him  embellished  by  the  rude 
marks  of  sufiering,  and  found  in  his  weather-beaten 
person  the  manly  beauty  of  an  old  warrior  returning  from 
a long  campaign  mutilated  and  covered  with  scars. 

Oderic  remained  at  Pisa  only  a few  days,  and  then 
hastened  to  Avignon  to  give  an  account  to  the  sovereign 
pontiff  of  the  state  of  the  Catholic  missions  in  Upper 
Asia,  and  to  ask  in  the  name  of  the  great  Khan  for 

B B 2 


372  CHRISTIANITY  IN  CHINA,  ETC. 

more  apostolic  labourers.  He  was  already  preparing  to 
set  out  again  on  his  way  back  to  China,  with  a nume- 
rous colony  of  young  missionaries,  when  he  fell  seriously 
ill,  God  it  would  seem  being  pleased  with  his  servant, 
was  willing  to  call  him  to  himself,  that  he  might  reward 
him.  The  good  priest,  feeling  his  end  approach,  had 
himself  removed  to  Udine,  that  he  might  die  in  the 
convent  where  he  had  received  the  habit  of  St.  Francis. 
He  asked,  as  a consolation,  to  render  up  his  life  to  the 
Lord  in  the  same  place  where  it  had  been  consecrated 
entirely  to  Him  ; this  grace  was  not  denied  him,  and  his 
patience  and  resignation  during  his  long  illness  excited 
the  admiration  of  those  same  brethren  whom  he  had 
so  much  edified  by  his  piety  at  the  beginning  of  his 
career.  As  modesty  induced  him  to  remain  silent  re- 
specting the  great  things  that  he  had  done  for  the  glory 
of  God  and  the  salvation  of  souls,  his  superiors  gave 
him  a formal  order  to  write  an  account  of  his  apostolic 
journeys.  He  obeyed  with  simplicity ; but  as  he  was 
unable  to  write,  it  was  brother  Henri  de  Glatz  who 
served  as  his  secretary  and  received  his  narration. 
When  he  had  ended  his  interesting  tale,  this  admirable 
priest  pronounced  the  following  words  : — “I,  brother 
Oderic  of  Friuli,  certify  before  God  and  Jesus  Christ, 
that  all  those  things  which  have  been  here  written  I 
have  seen  with  my  own  eyes,  or  heard  from  persons 
worthy  of  belief.  There  are  many  others  which  have 
not  been  written,  because  they  would  appear  impossible 
to  men  of  our  country,  excepting  those  who  have 
travelled  as  I (poor  sinner)  have,  in  the  land  of  the 
infidels.” 

As  we  have  related,  according  to  the  account  of 
Oderic  de  Friuli,  some  facts  which  have,  perhaps,  ap- 


I 


DEATH  OF  ODERIC  DE  FRIULI.  373 

pcarecl  rather  extraordinary,  we  like  to  quote  those  ex- 
pressions of  sincerity  which  he  pronounced  upon  liis 
bed  of  pain,  some  moments  before  lie  appeared  before 
God.  We  would  willingly  believe  in  the  most  astonish- 
ing adventures  of  travellers,  if  they  always  gave  us  the 
same  guarantees  of  their  good  faith.  Oderic  died  at 
Udine,  in  the  month  of  January  1331,  and  as  he  had 
been  celebrated  for  his  eminent  virtues,  for  the  zeal  of 
his  ajiostleship,  and  the  miracles  he  wrought  during  his 
life  and  after  his  death,  the  church  has  placed  him  in 
the  number  of  the  Saints. 


B B 3 


374 


CHRISTIANITY  IN  CHINA,  ETC. 


CPIAP.  X. 

CHKISTIANITT  AMONGST  THE  TARTARS  OF  PERSIA.  — CORRESPONDENCE 
OF  KUAN  CEULDJAITOU  WITH  PHILIP  THE  FAIR,  EDWARD  I.,  AND 

CLEMENT  V. 2.  USBECK  AND  THE  PROVINCE  OF  KIPTCH^IK.  

ERECTION  OF  THE  ARCHIEPISCOPAL  SEE  OF  SOULTANlrf.  3.  ZEAL 

OF  POPE  JOHN  XXII.  FOR  THE  PROPAGATION  OF  THE  FAITH.  DEATH 

OF  THE  ARCHBISHOP  OF  PEKIN,  JOHN  DE  MONTE  CORVINO.  DE- 
PARTURE OF  MISSIONARIES  FOR  CHINA. 4.  APOSTASY  AND  MAR- 
TYRDOM OF  STEPHEN  OF  HUNGARY.  — 5.  MISSION  OF  PEKIN.  

PROGRESS  OF  CHRISTIANITY  IN  CHINA,  AND  IN  THE  STEPPES  OF 
TARTARY. NARRATIVE  OF  PASCAL  OF  SPAIN.  6-  VIOLENT  PER- 
SECUTION OF  THE  CHRISTIANS  OF  TARTARY. REVOLUTION  IN 

CHINA. THE  SnSSIONS  ARE  DESOLATED. TAMERLANE. HIS  RELI- 
GIOUS PRINCIPLES.  CHRISTIANITY  ECLIPSED  IN  UPPER  ASIA. 

Whilst  Christianity  was  progressing  in  China,  Tartary, 
and  Tliibet,  under  the  very  eyes  of  the  grand  Lama, 
the  Christians  of  Persia  were  a mark  for  the  cruel  per- 
secutions of  the  Khan,  who  had  become  an  apostate. 
We  have  seen  that  Gazan,  respecting  whom  the  Cliris- 
tians  and  the  missionaries  had  so  much  cause  to  con- 
gratulate themselves,  died  of  grief  in  1302,  after  his 
sanguinary  defeat  by  the  Sultan  of  Egypt. 

Gazan’s  successor  was  his  brother  Kharbendd,  wlio 
had  been  baptized  in  his  infancy,  by  the  name  of 
Nicholas.  We  have  quoted  the  letter  Ayhich  the  sove- 
reign  pontiff  wrote  to  liim  in  1291  to  congratulate 
him,  and  to  give  liim  advice  as  to  the  way  in  which 
he.  ought  to  live  in  the  midst  of  pagans  and  Mus- 
sulmans. llis  mother  Erouk-Khatounc  was  a Chris- 


APOSTASY  OF  KIIAFxBENDE. 


375 


tian  of  remarkable  piety,  and  publicly  performed  her 
religious  duties  in  a chapel  which  she  had  had  built  in 
her  palace.  As  long  as  his  mother  lived,  Kharbendc 
showed  himself  a faithful  and  fervent  Christian ; but, 
after  her  death,  he  contracted  a friendship  with  several 
^Mussulmans,  participated  in  their  religious  observances, 
and  ended  by  declaring  himself  a follower  of  Mahomet. 
The  apostasy  of  Kharbendc  was  a terrible  blow  to  the 
Christians  ; and  the  courtiers,  a class  of  people  who  at 
all  times  and  in  all  countries  are  rather  inspired  by 
the  sentiments  of  their  master  than  by  their  own  con- 
science and  duty,  immediately  declared  themselves  the 
enemies  of  the  Christians  also.  Three  sincerely  pious 
men,  who  wished  to  remain  faithful  to  their  religion, 
were  loaded  with  abuse,  and  cruelly  persecuted,  and  this 
event  proved  disastrous  to  the  Christians  of  Western 
Tartary.  Reckoning  from  the  fourteenth  century  and 
the  apostasy  of  Kharbendc,  we  shall  see  the  Tartar 
princes  showing  themselves  less  and  less  favourable  to 
Christianity,  and  the  faith  continuing  to  decline  in  the 
kingdom  of  Persia. 

The  Lord  in  his  goodness,  however,  always  gives 
some  consolation  with  every  sorrow ; and,  as  if  to  soften 
the  grief  occasioned  to  Christians  by  the  apostasy  of 
the  Khan  of  the  Western  Tartars,  He  made  use  of  a 
Tartar,  namely,  Jaballaha,  patriarch  of  the  Kestorians, 
to  bring  back  these  wandering  children  into  the  pale  of 
the  church.  Jaballaha,  having  been  converted  by  mis- 
sionaries of  the  order  of  St.  Dominic,  joined  the  Ro- 
man church,  and  sent  in  1304  to  Pope  Benedict  XI.  a 
letter  of  submission,  in  which  he  makes  profession  of 
the  Catholic  faith,  and  acknowledges  the  sovereign  pon- 

B B 4 


376  CHKISTIANITY  IN  CHINA,  ETC. 

tiff  as  the  successor  of  St.  Peter,  and  the  father  of  all 
Christians.* 

This  happy  event  was  the  cause  of  great  joy  to  the 
Catholics,  but  it  could  not  make  them  forget  the  wrongs 
which  their  brethren  of  Persia  had  to  endure  beneath 
the  oppression  of  Kharbende.  This  apostate  prince 
had  not,  in  truth,  more  sympathy  with  the  Mussulmans 
than  with  the  Christians  ; for  the  interests  of  his  ambi- 
tious policy  were  the  only  motives  of  his  conduct.  As 
he  desired  to  make  war  on  the  Saracens,  he  tried  to  ex- 
cite the  Christian  princes  against  the  Sultan  of  Egypt, 
allowing  them  to  believe  that  he  Avas  quite  disposed  to 
make  a public  profession  of  Christianity.  He  even  sent 
into  Europe  a certain  Touman-Yldoudji,  entrusting 
him  Avith  letters  to  Philip  the  Fair,  to  the  King  of 
France,  to  Ed\A'ard  L the  King  of  England,  and  to  Pope 
Clement  V.  The  letter  addressed  to  Philip  the  Fair 
Avas  in  the  Mongol  language,  and  in  the  Oigour  cha- 
racter. This  is  the  translation. 

(Euldjaitou* ^ Sultan. 

Our  Avords  to  the  King  of  France,  Sultan  ! 

“ In  times  past,  3mu,  Sultans  of  the  Franks,  Avere  all 
united  in  friendship  Avith  our  good  great-grandfather, 
our  good  grandfather,  our  good  father,  our  good  elder 
brother;  and  notAvithstanding  the  distance  Avhich  se- 
parated 3'ou,  you  looked  on  each  other  as  neighbours, 
you  sent  each  other  reciprocally  all  sorts  of  messages, 
you  sent  ambassadors  and  friendly  presents ; this  3^11 


* Raynald,  Ann.  1304,  No.  23.  p.  598. 

f Kliarbcnde  had  assumed,  since  liis  apostasy,  the  name  of  QLuUl 
jaitou,  and  the  title  of  Saltan. 


CORRESPONDENCE  OF  KHAN  CEULDJAITOU.  377 

cannot  have  forgotten.  Noav  that,  by  the  power  of  God, 
we  are  seated  on  the  great  throne,  we  shall  not  depart 
from  the  commands  of  our  predecessors,  our  good  grand- 
father, our  good  father  and  our  good  elder  brother  ; we 
shall  follow  their  precepts,  and  what  our  good  ancestors 
have  promised  you,  Ave  Avill  perform,  as  if  tlieir  words 
were  our  own  oaths.  We  Avill  bind  ourselves  in  a 
stricter  friendship  than  that  of  times  past,  Ave  Avill  send 
ambassadors  to  each  other. 

“ AVe,  elder  and  younger  brothers,  have  been  divided 
by  the  effect  of  the  slanderous  Avords  of  Avicked  vassals  ; 
noAA",  Timour  Khagan,  Toctoga  Tchabar,  Togha  and 
ourselves,  the  principal  descendants  of  Tchinguiz-Khan, 
are  all,  elder  and  younger,  reconciled  by  the  inspiration 
and  Avith  the  help  of  God  ; so  that,  from  the  country  of 
the  Chinese  in  the  East  to  the  lake  Tala,  our  people  are 
united,  and  the  roads  are  open.  AVe  Avith  one  accord 
have  agreed  to  fall  upon  any  one  amongst  us  who  shall 
change  his  mind. 

“ Unable  to  forget  the  ties  of  friendship  which  united 
you  with  our  good  grandfather,  our  good  father  and 
our  good  elder  brother,  I send  you  tAvo  messengers, 
Mamalac  and  Touman.  It  has  been  reported  to  me  that 
you,  Sultan  of  the  Franks,  are  living  in  peace.  Concord 
is  certainly  a good  thing.  Now,  amongst  us,  as  amongst 
you,  Ave  Avill  all,  by  the  power  of  God,  fall  together  upon 
him  who  shall  disturb  our  union,  God  knows  it ! Our 
letter  is  written  on  the  eighth  of  the  first  month  of  sum- 
mer in  the  year  of  the  Serpent  (14  Mai  1305)  in  our 
residence  of  Alidjan.” 

This  letter  of  the  apostate  Kharbende  has  been  taken 
from  the  archives  of  France,  where  it  had  remained  for 
five  hundred  years,  by  Abel  Remusat.  “ The  original 


378 


CHRISTIANITY  IN  CHINA,  ETC. 


document,”  says  the  learned  Orientalist,  “ is  a roll  of 
cotton  paper  eighteen  inches  wide  and  more  than  nine 
feet  long,  containing  forty-two  lines,  in  the  Mongol 
language  and  in  Oigour  character  perfectly  resembling 
those  of  the  letter  of  Argoun  to  Philip  the  Fair. 

On  this  length  has  been  stamped  five  times  a great 
square  seal  in  red  ink.  At  the  back  and  at  one  of  the 
ends  is  found,  in  small  writing  scarcely  legible,  an  Italian 
translation  of  the  Mongol  letter. 

The  two  documents  addressed  to  Philip  the  Fair  by 
Argoun  and  by  Kharbend4  present  a remarkable  dif- 
ference in  the  dimensions  of  the  paper,  the  length  of 
the  lines,  and  the  breadth  of  the  margins  and  intervals. 
It  is  known  that  all  these  particulars  are  important  in 
. the  eyes  of  Orientals,  and  are  used,  according  to  the 
customs  of  their  diplomacy,  as  a means  of  expressing 
and  of  graduating  those  marks  of  esteem  which  they 
grant  to  the  princes  with  whom  they  wish  to  treat. 
Argoun,  notwithstanding  his  goodness  and  henejicence^' 
has  confined  himself,  in  this  respect,  to  what  was 
strictly  necessary.  His  letter  shows  no  margins,  and 
scarcely  any  spaces,  and  it  is  only  six  feet  and  a half 
long.  That  of  Kharbendo  is  much  more  respectful ; 
being  ten  feet  long,  and  having  the  seal  affixed  to  it 
five  times  instead  of  three.  The  motto  upon  it  is  in 
antique  characters  of  those  which  are  composed  of 
broken  lines,  and  which  the  Chinese  call  “ tchouari”  It 
signifies,  “ Py  supreme  decree,  the  seal  of  the  descendant 
of  the  emperor,  charged  to  reduce  to  obedience  the  ten 
thousand  barbarians.”  Py  tliese  last  words  are  meant 
not  only  Persians,  but  Christians  and  'Western  nations 
in  general  who  acknowledge  or  ought,  it  is  assumed,  to 
acknowledge  the  authority  of  the  Son  of  heaven.  It  is 


. LETTER  OF  EDWARD  II.  TO  KIIARBENDE.  379 

quite  unknown  what  reception  was  given  in  France  to 
the  Tartar  envoys ; as  the  letter  which  they  left  there  is 
the  only  trace  of  their  passage.  No  historian  has  spoken 
of  it,  and  no  copy  has  been  preserved  of  the  answer  which 
the  King  of  France  must  have  given  to  the  letter  of 
Kharbende.  The  Tartar  ambassadors  went  from  France 
into  England,  where  they  arrived  after  the  death  of 
Edward  I.,  that  is,  after  the  7th  July,  1307,  nearly  two 
years  from  the  date  of  the  letter  of  which  they  were  the 
bearers.  The  answer  of  Edward  II.,  dated  from  North- 
ampton, is  expressed  in  these  terms  : — 

“ We  have  admitted  the  messengers  whom  your  High- 
ness has  sent  with  letters  to  the  prince  Edward  of 
glorious  memory,  lately  King  of  England,  our  father, 
who  before  their  arrival  had  ended  his  days ; we  have 
taken  account  of  your  letters,  and  of  what  your  mes- 
sengers have  reported  from  you,  according  to  tlie 
credentials  you  have  given  them. 

“We  render  thanks  to  your  Royal  Magnificence  for 
the  good  will  and  friendship  which  you  and  your  ances- 
tors have  manifested  towards  our  father,  and  which  you 
now  testify  to  us,  by  the  sending  of  your  ambassadors, 
by  the  desire  you  show  to  see  concord  and  affection 
increase  between  you  and  us,  and,  above  all,  by  the 
remembrance  you  preserve  of  the  friendship  which  ex- 
isted between  your  noble  predecessors  and  our  father, 
as  is  shown  by  the  series  of  your  letters  ; as  well  as  by 
other  things  you  mention. 

“ We  rejoice  in  the  Lord  at  the  peace  made  amongst 
you,  by  the  grace  of  God,  from  the  boundaries  of  the 
East  to  the  sea. 

“Further,  as  to  what  has  been  made  known  to  you 
that  peace  and  concord  were  reviving  amongst  us 


380 


CHRISTIANITY  IN  CHINA,  ETC. 


beyond  the  sea,  we  wish  it  to  be  known  to  your  Royal 
Excellency,  that  we  hope  and  finally  believe  that  con- 
cord and  peace  will  in  a short  time  (by  God’s  help) 
succeed  to  all  the  divisions  and  quarrels  which  have 
arisen  in  different  parts.”  * 

In  a second  letter,  dated  on  the  last  day  of  Xoveinber 
1307,  Edward  writes  to  the  King  of  the  Tartars  : — “ We 
would  very  willingly  use  all  our  endeavours  to  extirpate 
the  abominable  sect  of  Mahomet,  if  the  distance  of  the 
places  and  other  difficulties  did  not  prevent  us;  for  the 
present  time  is  favourable  to  such  a design.  If  we  are 
well  informed,  the  very  books  of  this  abominable  sect 
themselves  foretell  its  approaching  destruction.  Con- 
tinue then  your  laudable  design,  and  complete  what 
you  have  undertaken  for  the  extermination  of  this 
horrid  sect. 

“ Some  priests,  honest  and  learned  men,  are  coming 
to  your  court,  with  the  intention  (by  God’s  help)  of 
converting  your  people  to  the  Catholic  faith,  out  of 
which  none  can  be  saved  ; of  instructing  them  in  this 
religion,  and  exhorting  them  to  make  war  on  the  detest- 
able sect  of  Mahomet ; those  who  are  coining  are  the 
venerable  brother  William,  of  the  order  of  the  Preachers, 
Bishop  of  Lidd,  with  his  venerable  suite,  whom  we  re- 
commend to  you,  begging  you  to  give  them  a good 
reception.”! 

This  letter  is  an  evident  proof  that  the  messenger  of 
Kharbendd  had  not  only  allowed  Edward  to  be  ignorant 
that  his  master  was  a Mussulman,  but  that  he  had  also 
grossly  imposed  on  the  King  of  England,  in  soliciting 

* llymcr,  Meta  J\tblica,  t.  i.  p.  93.  f Ibid.  p.  100. 


LETTEIl  OE  POPE  CLEMENT  V. 


381 


liim,  ill  the  name  of  the  apostate  Kharbende,  to  arm  for 
the  destruction  of  the  abominable  sect  of  IMahomet. 

The  Tartar  messenger  came  also  to  Poitiers,  Avhere 
I'ope  Clement  Y.  resided,  and,  doubtless,  used  the  same 
expressions  with  him  as  he  had  ivitli  the  King  of  Kng- 
land ; this,  at  least,  is  what  ive  may  presume  from  the 
following  letter,  addressed  by  the  sovereign  pontiff  to 
Kharbende,  and  dated  Poitiers,  March  1st  1308:  — 

“ We  have  received,  with  the  habitual  condescension 
of  the  holy  see,  your  envoy,  Thomas  Ildoutchi*,  and  the 
letters  which  he  brings  us  from  you,  and  we  have  care- 
fully examined  their  contents,  as  Avell  as  listened  Avith 
attention  to  Avhat  this  messenger  has  said  and  proposed 
in  your  name.  We  have  seen  with  pleasure,  by  these 
letters,  and  by  the  communications  of  your  envoy, 
that  appealing  to  our  solicitude  for  the  help  and  reco- 
very of  the  Holy  Land,  you  have  offered  us  200,000 
horses  and  200,000  loads  of  Avheat,  to  be  in  Armenia  at 
the  period  Avhen  the  Christian  armies  shall  arrive  there  ; 
and  besides  that,  to  march  in  person  AAdth  100,000 
horsemen,  to  second  the  efforts  of  the  Christians,  and 
expel  from  that  sacred  land  the  ad\"erse  forces  of  the 
Saracens.  We  haA^e  receh''ed  this  offer  Avith  satisfac- 
tion ; it  has  fortified  our  minds  like  a spiritual  nourish- 
ment. We  believe  that  this  messenger  came  from  none 
other  than  Him,  who,  by  his  angel,  charged  Abacnc  to 
carry  to  Daniel,  in  the  lion’s  den,  strengthening  food. 
It  is  certain  that  you  have  given  us  sweet  sustenance  by 
offering  us  the  hope  of  your  magnificent  assistance. 


* The  real  name  of  the  envoy  was  Touman  Ildoutlji.  Ildouclji 
signifies  “ he  who  bears  the  sword,”  and  Touman  was,  probably, 
one  of  the  body-guard  of  Kharbende. 


382  CHRISTIANITY  IN  CHINA,  ETC. 

“We  and  our  brethren  will  take  care  to  submit  this 
important  affair  to  serious  deliberation,  supported  by 
the  most  High  who  strengthens  his  servants  ; we  will 
execute,  as  far  as  in  us  lies,  what  God  shall  inspire ; 
and  when  the  favourable  season  shall  arrive  for  crossing 
the  sea,  we  will  take  care  to  give  you  notice,  by  our 
letters  or  our  messengers,  that  you  may  be  ready  to 
accomplish  what  your  magnificence  has  promised.  But 
do  you  turn  yourselves  in  faith  and  good  wmrks  to- 
wards Christ,  who  is  ‘ the  way,  the  truth,  and  the 
life : ’ to  serve  Him,  is  to  reign.  Persevere  firmly  in 
your  laudable  resolution  respecting  that  sacred  land  ; 
endeavour,  by  that  and  other  means,  to  acquire,  in  this 
life,  the  approbation  of  Christ  the  Redeemer,  that  you 
may  deserve  to  obtain  from  Him  an  ample  portion  of 
blessedness  in  the  heavens  and  of  glory  in  this  world. 
We,  and  the  apostolic  see,  shall  rejoice  in  your  honours 
and  your  success.”  * 

It  was  difficult,  at  that  time,  to  determine  the  kings 
of  Europe  to  undertake  a crusade,  since  they  now  took 
little  interest  in  the  deliverance  of  the  Holy  Land,  less, 
perhaps,  than  did  the  Tartars,  who,  intent  upon  the 
abasement  of  the  Sultan  of  Egypt,  were  always  en- 
deavouring to  win  to  their  policy  the  princes  of  the 
West. 

In  1312  Kharbendc  began,  alone.  Ids  expedition 
against  the  Saracens ; but  as  the  co-operation  of  the 
Westerns,  which  he  had  solicited,  failed  him  at  the  mo- 
ment of  action,  the  war  went  on  languidly,  and  pro- 
duced no  important  events. 

Kharbendc  was  then  called,  by  other  wars,  into  the 

* llaynald,  t.  15.  Ann.  130(5,  No.  30.  p.  39. 


USBECK  AND  THE  TROVINCE  OF  KIPTCIIAK.  383 

Eastern  part  of  his  empire,  Avliere  he  died  in  1317,  and 
AV'as  succeeded  by  his  son  Abou-Said. 

II. 

Abou-Said  was  only  twelve  years  old  when  he  as- 
cended the  throne,  and  one  of  the  first  dignitaries  of  the 
kingdom  had  charge  of  the  regency  and  the  education 
of  the  young  prince,  who  afterwards,  Avhen  he  assumed 
the  reins  of  government,  had  to  carry  on  many  wars 
ao-ainst  his  neighbours.  The  most  formidable  of  his 
enemies  was  Usbeck,  a descendant  of  the  family  of 
Tchinguiz-Khan,  and  governor  of  the  province  of  Kip- 
tchak.* 

Usbeck  was  no  friend  to  the  Christians  ; he  persecuted 

them,  and  forbade  the  missionaries  to  preach  the  gospel 
in  his  dominions,  Avhilst  he  favoured  the  sectaries  of 
Mahomet,  whose  Avorship  he  had  adopted.  “ He  caused,” 
says  Aboulghazi,  “ Mahometanism  to  be  introduced  into 
all  the  provinces  under  his  authority,  Avhich  so  con- 
ciliated the  affections  of  his  subjects,  that,  to  give  him 
a public  mark  of  their  de\mtion,  they  all  assumed  the 
name  of  Usbeck,  which  they  have  e\’er  since  retained; 
for  before  the  reign  of  Usbeck-Khan,  they  Avere  never 
knoAAm  under  that  designation. f 

The  Mussulmans,  strong  in  the  support  and  protec- 
tion of  the  sovereign,  Avere  continually  contriving  a 
thousand  modes  of  harassing  the  Christians,  Avho,  until 

then,  had  enjoyed  much  liberty.  They  declared  Avar 
against  their  bells,  and  persuaded  Usbeck  that  their 


* It  is  from  this  country  that  the  people  called  in  Europe  Kosaks 
or  Cossacks,  have  proceeded. 

f Aboulghazi,  Hist.  Generale  des  Tatars,  p.  457. 


384  CHRISTIANITY  IN  CHINA,  ETC. 

sound  had  an  ill  omen,  and  provoked  calamities  of  every 
kind ; and  the  Christians  were  therefore  strictly  forbid- 
den to  ring  them.  These  and  similar  vexations  were 
intended  to  effect  the  destruction  of  Christianity  in  that 
country ; and  William  Adam,  a Dominican  monk  who 
had  been  residing  as  a missionary  in  Persia,  came  to 
Avignon,  where  he  related  to  the  Pope,  John  XXIL,  the 
tribulations  of  the  Christians  liviim  under  the  "overn- 

O C* 

ment  of  the  Eastern  Tartars.  He  added  that  Usbeck 
was  not  personally  hostile  to  Christianity,  though  he  had 
yielded  to  the  influence  of  the  Mussulmans,  but  that 
hopes  might  be  even  entertained  of  seeing  him  embrace 
the  gospel.  The  sovereign  pontiff,  desirous  of  favouring 
these  good  inclinations,  wrote  to  him  in  1318,  ex- 
horting him  to  become  a Christian,  and  to  suppress  the 
edicts  against  the  liberty  of  worship;  above  all,  he 
besought  him,  with  the  most  earnest  entreaties,  to  per- 
mit the  Christians  to  assemble  in  their  churches  at  the 
sound  of  the  bell. 

In  the  same  year  John  XXIL  erected  the  city  of  Soul- 
taniye,  in  Persia,  into  an  archiepiscopal  see.  Kharbendc- 
Khan  had  founded  this  city  in  1305,  in  the  midst  of  the 
smiling  meadows  of  Councour ; his  father,  Argoun, 
had  conceived  the  project,  but  death  had  prevented  its 
execution,  and  it  was  now  accomplished  by  Kharbende. 
In  a short  time  there  was  seen  arising,  as  if  by  en- 
chantment, a magnificent  city,  which  received  the  name 
of  Soultaniyii.  It  had  several  mosques,  the  principal 
of  which  was  built  at  the  expense  of  the  Sultan,  and 
richly  adorned  with  marble  and  painted  porcelain.  The 
nobles  vied  with  each  other  in  building  fine  mansions ; 
a whole  (piartcr,  containing  a thousand  houses,  was  con- 


THE  ARCIIIEPISCOPAL  SEE  OF  SOULTANIYE.  385 

structed  at  the  expense  of  the  Vizier,  who  raised  be- 
sides a large  edifice,  surmounted  by  two  minarets, 
wliich  contained  a college,  a hospital,  and  a convent,  all 
richly  endowed.  The  citadel  was  surrounded  by  a 
square  wall,  flanked  with  towers,  each  side  five  hun- 
dred cubits  long,  built  of  hewn  stone,  and  so  thick,  that 
four  horses  might  easily  have  run  abreast  upon  the  top 
of  it.  Kharbende  had  also  a mausoleum  built  for  him- 
self in  the  castle ; it  was  an  edifice  of  an  octangular 
form,  each  side  of  which  was  sixty  cubits  in  length, 
and  covered  with  a cupola  which  rose  to  the  height 
of  a hundred  and  twenty  cubits.  The  royal  habitation 
consisted  of  a lofty  pavilion,  surrounded  at  a short  dis- 
tance by  twelve  smaller  ones,  each  having  a window, 
Avhich  looked  out  into  a marble  paved  court,  used  as  a 
hall  of  justice,  and  vast  enough  to  contain  two  thousand 
persons,  and  several  other  buildings.  During  the  Avhole 
of  his  reign,  Kharbende  devoted  considerable  sums  every 
year  to  the  buildings  at  Soultaniye,  which,  had  he 
lived  longer,  Avould  have  become  one  of  the  finest  cities 
in  Asia.* 

It  did  become  in  a short  time  the  centre  of  commerce 
betAveen  Europe  and  the  Indies,  and  strangers,  attracted 
by  the  love  of  traffic  and  lucre,  flocked  thither  from  all 
parts  of  Asia;  but  they  were  preceded  by  the  mis- 
sionaries, ahvays  eager  to  hasten  wherever  there  was 
good  to  be  done  or  souls  to  be  saved.  The  first  apostle 
of  Soultaniye  was  Franco,  a native  of  Perouse.  Having 
assumed  the  habit  of  St.  Dominic,  toAvards  the  year 
1270,  he  was  not  long  in  becoming  conspicuous  amongst 
his  brethren  by  his  virtues  and  talents ; and  at  the  be- 

* D’Ohsson,  Hist,  des  Mongols,  t.  iv.  p.  486. 

C C 


VOL.  I. 


386  CHRISTIANITY  IN  CHINA,  ETC. 

ginning  of  the  fourteenth  century,  after  having  given 
proof,  in  Italy,  of  his  apostolic  zeal,  he  was  appointed, 
according  to  his  own  desire,  to  foreign  missions.  He 
went  to  the  East,  where  the  Armenians,  Persians,  and 
Tartars  immediately  profited  by  his  preaching,  and  as- 
sisted by  several  missionaries  of  the  same  order,  he  suc- 
cessfully encountered  the  superstitious  pagans,  cast  down 
the  idols  of  the  nations,  raised  altars  to  the  true  God, 
and  purified,  in  the  waters  of  baptism,  many  thousands 
of  new  disciples  of  Jesus  Christ.  The  greater  number 
of  these  conversions  were  wrought  in  Persia,  and  par- 
ticularly at  Soultaniye,  where  the  Catholic  religion 
speedily  began  to  flourish,  and  the  Christians  there  mul- 
tiplied so  rapidly,  that  they  had  twenty-five  churches, 
amongst  which  that  of  the  Dominicans  was  renoAvned 
for  its  beauty.* 

As  the  indefatigable  zeal  of  the  Franciscan  John  de 
Monte  Corvino  had  prepared  the  erection  of  the  metro- 
politan see  of  Khanbalik  in  China,  so  that  of  the  Domi- 
nican Franco  de  Perouse  effected  that  of  the  archiepis- 
copal  see  of  Soultaniy^,  in  Persia.  Franco  had  sent 
Guillaume  Adam,  a French  Dominican,  into  Europe,  to 
inform  the  sovereign  pontiff  of  the  state  of  that  mis- 
sion, and  to  ask  for  auxiliaries.  He  doubted  not  tliat 
if  the  number  of  the  evangelical  labourers  Avere  in- 
creased, ncAv  nations  Avould  obey  the  impulse  already 
given  to  the  inhabitants  of  Soultaniye  ; and  the  Pope 
John  XXII.  Avas  of  the  same  opinion. 

In  oi'der  to  consolidate  religion  in  Persia,  he  ad- 

* Fontann,  “ Monumentii  Dominicnna,  Ann.  1347.”  This  church 
served  ns  an  arsenal  in  1G96,  according  to  a missionary  Jesuit  who 
passed  through  Soultaniye  at  that  time. 


FRANCO  DE  PEROUSE  APPOINTED  ARCHBISHOP.  387 

dressed  on  the  1st  of  May,  1318,  a letter  to  Franco  de 
Perouse,  in  which,  erecting  the  city  of  Soultaniye  into  a 
metropolitan  see,  he  established  this  zealous  missionary 
as  its  archbishop.  But  the  Pope  did  not  limit  him- 
self to  entrusting  to  Franco  the  administration  of  that 
church ; he  gave  besides  into  his  charge,  the  instruc- 
tion, the  government,  and  the  salvation  of  all  the  faitli- 
ful  in  most  of  the  lands  occupied  by  the  Mongols  in 
the  west  of  Asia.  To  assist  the  prelate  whose  jurisdic- 
tion extended  over  so  immense  a territory,  he  gave 
him,  as  sutfragans,  six  bishops,  also  Dominicans : Gerard 
de  Calvi,  Guillaume  Adam,  Barthelemy  de  Podio,  Ber- 
nardin  de  Plaisance,  Bernard  Moreti,  and  Barthelemy 
Abaliati.  A special  bull  also  authorised  the  arch- 
bisliop  elect  to  choose  amongst  the  apostolic  mis- 
sionaries, and  to  consecrate  other  bishops,  should  he 
think  it  necessary  for  the  propagation  of  the  faith. 
The  Pope  also  commanded  that  in  case  deceased  pre- 
lates could  not  be  immediately  replaced,  the  communi- 
ties of  preaching  brothers  should  take  on  themselves 
the  care  and  regulation  of  the  churches  left  without 
pastors.  This  seems  to  imply,  says  Father  Foucon  *, 
that  the  order  of  St.  Dominic  had  already  several  houses 
in  Persia.  After  the  great  number  of  conversions 
spoken  of,  it  was  not  very  difficult  for  the  Archbishop 
of  Soultaniye  to  build  monasteries  and  to  fill  them, 
since,  when  he  was  still  only  a simple  priest  and  a 
stranger  amongst  barbarians,  he  had  inspired  so  high 
an  idea  of  his  virtue,  learning  and  talents,  that  he  had 
acquired  the  most  powerful  influence  over  all  minds  and 
hearts. 

* “ Hist,  des  homines  illustres  de  I’Ordre  de  St.  Dominique,”  t.  i. 
p.  781. 


c c 2 


388  CHRISTIANITY  IN  CHINA,  ETC. 

John  XXII.  was  so  persuaded  that  the  presence  of 
Franco  de  Perouse  was  necessary  in  a country  where 
he  was  regarded  as  an  apostle,  that  Avithout  heeding 
ancient  custom,  according  to  Avhich  new  metropolitans 
ought  to  go  in  person  to  the  holy  see,  there  to  rcceivm 
consecration,  he  ordered  that  the  Archbishop  of  Soul- 
taniye  should  receive  on  the  spot  (as  John  de  INIonte 
Corvino  had  formerly  done)  the  imposition  of  hands  and 
the  investiture  of  the  pallium.  William  Adam,  who 
had  been  himself  consecrated  at  AviOTon,  had  the  charge 
of  performing  the  ceremony,  and  of  presenting  the  apos- 
tolical letters  to  his  metropolitan.* 

* This  is  the  translation  of  the  pontifical  bull,  erecting  this  new 
archiepiscopal  see  amongst  the  Tartars  : — 

“ Jolin  XXII.  to  liis  dear  son,  Franco  de  Perouse,  of  the  Brothers 
Preachers,  archbishop  elect  of  Soultaniye. 

“ Our  heart  has  recently  felt  an  immense  joy  in  learning  that  in 
Persia  and  tiie  neighbouring  countries,  subject  to  the  great  Emperor 
of  the  Tartars,  the  magnificent  nursery  garden  of  the  faithful,  planted 
by  the  mercy  of  the  Creator,  and  regenerated  by  the  waters  of 
baptism,  fervently  adores  the  name  of  the  Most  High,  and  celebrates 
the  praises  of  the  Redeemer.  In  order  to  gratify  their  pious  desires, 
we  have  occupied  ourselves  with  zeal  and  solicitude  in  the  choice  of 
men  full  of  honour  and  virtue,  that  they  might  be  sent  to  labour  in 
the  cultivation  of  this  new  vine,  whose  branches,  by  the  grace  of 
God,  shall  grow  and  extend  throughout  those  countries  to  the  ex- 
tremities of  the  earth.  Consequently,  we  have  erected  Soultaniye, 
the  most  famous,  noble,  and  populous  city  in  these  regions,  into  a 
metropolitan  city,  according  to  the  advice  of  our  brothers,  and  the 
plenitude  of  our  apostolical  power.  We  have  cast’our  eyes  on  you, 
who  are  the  preacher  of  the  wmrd  of  God  in  those  countries ; and 
convinced  of  the  sanctity  of  your  life,  of  your  acquaintance  with 
letters,  and  the  abundance  of  your  virtues,  we  constitute  you  arch- 
bishop and  pastor  of  that  city. 

“ We  oitrust  to  you  the  absolute  care,  administration,  and  solici- 
tude for  all  the  souls  existing  in  those  countries  subject  to  the  Em- 


KESIGNATION  OF  FRANCO  BE  FEROUSE. 


389 


Franco  de  Peronse  soon  resigned  liis  see,  A\diether 
tliat  lie  miglit  devote  himself  in  greater  tranquillity  to 
prayer  and  the  contemplation  of  celestial  things,  or 
Avith  the  design  of  carrying  still  further  the  light  of  the 
Gospel,  and  of  labouring  more  freely  in  the  propaga- 
tion of  the  faith  in  the  different  countries  of  Asia. 
The  brief  of  John  XXIL,  dated  Avignon,  June  1st, 
1323,  accepting  the  voluntary  resignation  of  the  ser- 
vant of  God,  favours  the  latter  conclusion.  The  Pope 
permits  Franco  still  to  wear  the  insignia  of  the  dignity 
he  resigns,  and  to  give  the  episcopal  benediction  to  the 
Greeks,  and  to  the  people  “ amongst  Avhom,”  says  the 
pontiff,  “ you  labour  for  the  salvation  of  souls,  and  the 
progress  of  the  Catholic  faith.”  Guillaume  Adam,  the 
suffragan  of  Franco  de  Perouse,  immediately  succeeded 
him  as  metropolitan  of  Soultaniyd. 


peror,  as  well  as  to  the  kings  and  princes  of  Ethiopia  and  India.  We 
grant  you  full  and  free  power  to  exercise  all  the  authority  apper- 
taining to  the  archiepiscopal  character,  as  it  is  defined  and  decreed 
in  the  sacred  canons,  and  according  to  the  tenor  of  our  pontifical 
letters.  Wishing,  then,  that  the  truth  of  the  Catholic  faith  should 
(by  the  help  of  God)  continually  make  new  progress,  and  shine 
through  the  whole  extent  of  those  regions,  after  having  driven  away 
the  darkness,  we  have  chosen  six  brethren  of  the  order  of  Brothers 
Preachers,  learned  in  the  law  of  the  Lord,  distinguished  by  their  life 
and  religion,  and  commendable  for  their  many  virtues ; they  are 
Gerard  de  Calvi,  Guillaume  Adam,  Barthelemi  de  Podio,  Bernai’din 
de  Plaisance,  Bernard  Moreti,  and  Barthelemi  Abaliati.  We  chose 
them  according  to  the  advice  of  our  brothers,  and  the  plenitude  of 
our  power,  and  we  constitute  them  bishops  and  pastors,  and  depute 
them  to  be  your  coadjutors  in  solicitude  for  those  souls  whose  sal- 
vation has  been  entrusted  to  you. 

“ Given  at  Avignon,  1st  of  May,  1318.”  ' 


* Raynald,  t.  xv.  p.  168. 
c c 3 


390  CHRISTIANITY  IN  CHINA,  ETC. 

In  the  number  of  the  missionaries  who  seconded  the  zeal 
of  Franco,  must  not  be  forgotten  Jourdain  de  Severac.* 
Jourdain  was  a Frenchman  like  Guillaume  Adam,  and 
a Frenchman  zealous  for  his  country;  for,  in  his  “ De- 
scription des  merveilles  d'une  partie  d'xisie"  he  expresses 
liimself  thus:  I believe  that  the  King  of  France  might, 
without  any  assistance,  subdue  and  convert  the  whole 
world. f After  having  evangelised  the  inhabitants  of 
Soultaniye,  Jourdain  was  preparing  to  depart  for  China, 
when  he  received  a brief  from  John  XXII.  appointing 
him  Bishop  of  Colomban,  in  India.  He  repaired  to  his 
post,  but  it  is  not  known  whether  he  remained  there 
long,  or  even  whether  he  had  any  successor.^ 

III. 

The  pontificate  of  John  XXII.  was  celebrated  for 
the  great  movement  which  was  effected  in  the  missions 
of  Upper  Asia.  The  orders  of  St.  Francis  and  St.  Do- 
minic sent  into  those  distant  regions  a considerable 
number  of  missionaries,  who  went  Avith  the  cross  in 
their  hands  to  announce  a religion  of  peace,  concord, 
and  fraternity,  to  those  barbarous  populations,  which 
seemed  to  be  happy  only  in  the  midst  of  the  horrors  of 
Avar.  These  intrepid  and  zealous  priests  returned, 
sometimes  after  a long  absence,  to  their  brethren  in 
Europe ; they  related  their  traA^cls  and  their  apostolic 
labours,  the  manners  of  foreign  nations,  the  Avonders  of 

* Probably  Severac  in  Roucrgue  ; for  .Jourdain  loves  to  compare 
to  Toulouse,  the  cities  of  which  he  speaks  in  his  narration. 

•f  Coquebert  Montbret,  Ilecucil  de  Voyages  et  de  Memoires,  pub- 
lished by  the  Geographical  Society,  t.  iv.  p.  1. 

I “ Quid  postea  egerit  .Jordanis  iste  nos  latet  ut  et  similiter  an  habu- 
crit  successores.”  — P Lequren,  Oriens  Christianus. 


ZEAL  OF  POPE  JOHN  XXII. 


391 


the  propagation  of  tlie  gospel;  and  their  words  kindled 
all  hearts,  and  everywhere  raised  up  new  apostles. 
Avignon  was  the  rendezvous  of  these  “ Travellers  for 
Jesus  Christf  as  they  were  then  called  ; they  came  to 
the  feet  of  the  common  father  of  the  faithful  to  offer  up 
their  conquests  to  him,  and  to  derive,  from  his  discourse, 
encouragement  to  plunge  again  into  a career  so  full  of 
labour  and  danger.  There  Avas,  at  that  much  decried 
period  of  the  middle  age,  an  incomparable  amount  of 
movement,  activity,  and  energy.  Nations  Avere  con- 
tinually brought  into  communication  AV'itli  one  another; 
and  long  journies  were  then,  perhaps,  more  frequent  than 
in  our  oAvn  day.  The  means  of  communication  Avere, 
it  is  true,  imperfect ; but  there  Avas  then  an  element  still 
more  powerful  than  steam  in  overcoming  obstacles,  and 
shortening  distances ; this  element  was  religious  faith, 
a faith  lively  and  ardent,  which  rendered  everything 
possible  to  those  Avho  Avere  animated  by  it.  The  papacy 
Avas  the  great  motiA'e  power  whose  influence  set  in  ac- 
tion all  other  forces  for  the  advantage  of  Christianity 
and  civilisation.  From  his  palace  at  Avignon,  John 
XXII.  kept  alive  the  sacred  flame  by  an  active  corre- 
spondence, AA’hich  caused  the  accents  of  his  charity  and 
zeal  for  the  salvation  of  souls  to  resound  to  the  four 
corners  of  the  earth.  He  wrote  to  Georgia,  to  Persia, 
to  China,  to  Tartary,  even  to  the  Avildest  regions  of 
Turkestan  and  the  mountains  of  Albors,  and  seemed 
to  communicate  to  all  Christendom  something  of  the 
ardour  and  spirit  of  proselytism,  with  Avhich,  as  a 
Pope  and  a Frenchman,  his  soul  Avas  animated.*  His 


* John  XXII.  was  a native  of  Cahors  ; his  family  name  was 
Jacques  d’Euse;  he  governed  the  church  from  August  7,  1316,  until 

c c 4 


392  CHKISTi'ANITY  IN  CHINA,  ETC. 

apostolic  letters  were  sent  in  all  directions  to  exhort 
infidels  and  pagans  to  come  forth  from  their  darkness, 
and  open  their  eyes  to  the  light  of  the  gospel,  and 
to  encourage  the  neophytes  and  fortify  tiiein  in  the 
faith,  while  using  the  most  affecting  and  persuasive  ex- 
pressions to  the  Jacobites  and  Nestorians  to  induce 
these  wandering  children  to  return  to  their  mother  the 
Catholic  church,  who  thus  affectionately  stretched  out 
her  arms  towards  them. 

The  indefatigable  solicitude  of  John  XX.  multiplied 
apostles  of  the  faith  in  every  region  then  attainable  of 
infidel  countries ; and  it  gave  fresh  life  to  the  congrega- 
tion of  the  travellers  for  Jesus  Christ,  formed  from  the 
two  families  of  St.  Francis  and  St.  Dominic.  In  1324 
he  enjoined  the  master-general  of  the  Brothers  Preachers 
to  place  the  missionaries  of  his  order  belonging  to 
that  society  under  the  direction  of  a vicar-general, 
who  should  send  them  into  the  countries  whose  spiri- 
tual wants  made  their  presence  the  most  necessary.  All 
the  Dominicans  being  authorised  to  join  this  congrega- 
tion, they  resorted  to  it  in  such  numbers,  that  the  pro- 
vinces of  the  order  were  almost  depopulated,  and  the 
convents  nearly  deserted.  The  master-general  sent  infor- 
mation of  this  to  John  XXII.,  who,  admiring  the  ardent 
charity  of  these  monks,  cried,  “ They  have  truly  been 
placed  as’  shining  torches  in  the  church  of  God.”  * 
However,  he  thought  it  necessary  to  moderate  this  zeal, 
which  might  be  prejudicial  to  the  order,  .and  perhaps 
unfavourable  to  the  missions  also.  He  wrote  to  the 

liis  death,  which  happened  December  4,  1334.  Ilis  tomb  is  still  seen 
in  the  cathedral  of  Avignon. 

* Fontana,  “ Monumenta  Domiiiicana,  Ann.  1325.” 


DEATH  OF  JOHN  DE  MONTE  COKVINO. 


393 


Dominicans  assembled  in  chapter  at  Venice,  not  to 
allow  so  many  persons  to  devote  themselves  to  the 
preaching  of  the  gospel ; to  admit  to  the  apostolic 
ministry  those  only  who  should  have  special  letters 
from  their  superiors  ; to  choose  from  amongst  them 
the  most  learned  and  best  qualified,  and  to  send  the 
others  back  to  their  convents;  this  wise  injunction  was 
obeyed.  At  a later  period,  subsequent  to  a general  as- 
sembly of  the  Dominicans  held  at  Dijon,  it  was  decreed, 
that,  to  facilitate  the  work  of  the  missions,  the  vicar- 
general  of  the  society  of  “ Travellers  for  Christ”  should 
introduce  the  study  of  the  Oriental  languages  into  the 
principal  houses  over  which  he  presided.  Two  convents 
Avere  specially  appropriated  to  this  study,  one  at  Pera, 
the  other  at  Caffa  the  capital  of  the  Crimea,  Avhich 
Avas  for  a long  time  under  the  dominion  of  the  Tartars.  * 
John  XXII.  had  erected  Caffa  into  an  episcopal  see, 
and  sent  thither  P)ishop  Jerome,  avIio,  having  been  a 
suffragan  of  the  archbishopric  of  Khanbalik,  Avas  per- 
fectly acquainted  AA’ith  the  language  and  manners  of  the 
Tartars. 

ToAA^ards  this  period,  the  mission  of  Khanbalik  was 
plunged  into  deep  soitoav  ; for  the  illustrious  apostle  of 
the  Tartars  and  Chinese,  John  de  Monte  Corvino,  whose 
struggles  and  triumphs  Ave  have  already  related,  had 
just  died,  to  the  great  sorrow  of  this  flourishing  com- 
munity of  Christians.  He  had  converted  more  than 
thirty  thousand  infidels,  during  his  long  and  laborious 
mission.  William  Adam,  the  successor  of  Franco  de 
Perouse  in  the  archbishopric  of  Soultaniye,  was  then 
at  Khanbalik  ; he  received  the  last  sigh  of  John  de 


* Fontana,  “Monumenta  Dominicana,  Ann.  1331.' 


394  CHRISTIANITY  IN  CHINA,  ETC. 

Monte  Corvino,  and  presided  at  his  funeral.  All  the 
inhabitants  of  Khanbalik,  without  distinction,  mourned 
for  the  man  of  God,  and  both  Christians  and  pagans 
were  present  at  the  funeral  ceremony,  the  latter  rending 
their  garments  in  token  of  grief,  according  to  their 
custom  on  such  occasions.  The  linen  and  various 
articles  which  had  belonged  to  the  archbishop  were  re- 
verently collected  ; for  every  one  wished  to  possess  and 
piously  to  preserve  some  of  these  relics  ; and  the  place 
of  his  burial  became  a pilgrimage  to  which  the  inhabit- 
ants of  Khanbalik  resorted  with  pious  eagerness.*  These 
details  have  been  preserved  by  William  Adam  himself, 
who,  after  his  journey  into  China,  edited,  by  order  of 
John  XXII.,  a curious  narrative,  entitled,  “Of  the  State 
and  Government  of  the  Great  Khan  of  Cathay,  Sove- 
reign Emperor  of  the  Tartars,  &c.” 

As  soon  as  the  sovereign  pontitf  had  heard  that  the 
church  of  Khanbalik  was  widowed  of  her  virtuous  and 
zealous  pastor,  he  hastened  to  provide  a successor  to 
John  de  Monte  Corvino ; and  chose  Nicholas,  of  the 
order  of  St.  Francis,  and  sent  with  him,  for  the  evange- 
lisation of  the  Tartars,  twenty-six  monks  and  six  lay 
brothers  of  the  same  order.  This  holy  expedition, 
composed  of  an  archbishop  and  thirty-two  missionaries. 


* “ Cilz  arcevcusques  Jehan  dei  Mont  Ciiruin  est,  comme  il  pint  .a 
Dicu,  nouvellcrnent  trespassez  de  ce  siecle.  A son  obseqne,  et  a son 
sepulture  vinrent  tres  grant  multitude  de  gens  crestiens  ct  de  paiens, 
et  desaroient  ces  paiens  leurs  robes  de  deuil,  ainsi  qui  leui  guise  est. 
Et  ces  gens  chrestiens  et  paiens  pristrent  en  grant  devocion  les 
draps  de  rarceveusques  et  le  tinrent  a grant  reverence  et  pour 
relique.  La  fu  il  ensevelis  moult  honnourablenient  a la  guise  des 
fiables  (fideles)  crestiens,  encore  uisite  ou  Ic  lieu  de  sa  sepulture  a 
moult  grant  devocion.”  — Lc  litre  de  I’estat  du  Grant  Cuan. 


NICHOLAS,  SECOND  ARCIIBISlIOl’  OF  PEKIN.  395 

■was  well  adapted  to  give  a new  and  strong  impulse  to 
the  affairs  of  religion  in  Upper  Asia.  Kicholas,  second 
archbishop  of  Pekin,  was  a Frenchman,  and,  Avhat  was 
rather  remarkable,  had  been  Professor  of  Theology  in 
the  faculty  of  Paris  ; he  is  even  mentioned  in  the  letter 
which  John  XXII.  addressed  by  him  to  the  great  Khan 
of  the  Tartars.  “We  send  you,”  says  he,  “our  venerable 
brother,  Nicholas,  Archbishop  of  Khanbalik,  Professoi'  of 
the  order  of  the  brothers  minorites.”*  Nicholas  had  the 
charge,  at  the  same  time,  of  an  encyclical  letter  addressed 
to  the  Tartar  nation,  “ Universo  Populo  Tartarorum” 
and  of  a letter  for  Usbeck  Khan,  sovereign  of  Kiptchak. 

lY. 

We  have  already  said  that  Christianity  had  numerous 
and  fervent  neophytes  in  Kiptckak,  and  above  all  in 
Serai,  the  capital  of  the  countries  subject  to  the  Tartars. 
The  prosperity  of  this  mission  had  been,  for  a moment, 
disturbed  by  the  commencement  of  a persecution  ex- 
cited by  the  Mussulmans,  who  had  persuaded  Usbeck  to 
forbid  the  bells  to  be  rung  under  the  pretence  that  it 
was  an  evil  omen,  and  foretold  something  fatal  to  the 
empire.  We  have  recorded  the  letter  which  John  XXII. 
wrote  on  the  28th  of  March,  1318,  to  this  Tartar  prince, 
thanking  him  for  the  favour  shown  until  that  time  to 
the  missionaries,  exhorting  him  to  embrace  Christianity 
himself,  and  begging  him  to  revoke  the  edict  issued 
three  years  before,  and  to  allow  the  faithful  liberty  to 
ring  their  bells.  Sixteen  years  after  this  letter  of  the 

* “ Yenerabilem  patrem  nostrum  Nicolaum,  archiepiscopum  Camba- 
liensem,  ordinis  Fratrum  minorum  professorem,  &c.” — Eaynald,  t.  xv. 
p.  426. ; Wadding,  t.  vii.  p.  1 38. 


396 


CimiSTIAXITY  IN  CHINA,  ETC. 


Pope,  the  Christians  and  missionaries  of  Kiptchak  were 
thrown  into  consternation  by  the  disgraceful  fall  of  a 
Franciscan,  who,  however,  soon  consoled  them  by  his 
admirable  penitence.* 

Stephen,  a Hungarian  by  birth,  had  when  very  young 
taken  the  habit  of  the  Minorite  brothers ; his  ardent 
and  passionate  nature  made  him  believe  that  he  had  a 
vocation  for  the  apostleship,  and  that  he  should  find 
in  that  career  of  self-devotion  and  sacrifice  a channel 
for  his  superabundant  energy.  He  was  accordingly  edu- 
cated for  the  priesthood  and  sent  into  Kiptchak,  where 
the  children  of  St.  Francis  were  labouring  successfully 
for  the  conversion  of  the  infidels. 

Stephen  was  only  twenty-five  years  old  when  he 
arrived  at  the  convent  of  St.  John,  situated  three  miles 
from  the  great  and  opulent  city  of  Serai.  He  had  oc- 
casion to  visit  this  capital  of  Kiptchak,  and  his  eyes, 
accustomed  until  then  to  the  stern  and  severe  features  of 
monastic  life,  were  insensibly  dazzled  and  fascinated  by 
the  luxury,  pomp,  and  voluptuousness  of  this  Oriental 
world,  which  the  doctrines  of  Islamism  were  continually 
alluring  to  pleasure.  When  the  monk  Avas  shut  up  in 
liis  poor  cell,  his  ardent  imagination  often  caused  him 
to  hear  harmonious  sounds  like  the  echo  of  the  brilliant 
fetes  of  Serai.  His  first  ardour  in  the  service  of  God 
soon  began  to  cool ; he  ceased  to  pray,  his  soul  gave 
itself  up  to  the  soothing  delusions  of  the  world,  and  he 
had  the  misfortune  to  fall  into  that  state  of  I'eligious  in- 
difference which  rapidly  leads  to  forgetfulness  of  duty 

* Wadding,  aim.  1334,  No.  4.  La  Chronique  des  Frercs  niinciirs, 
t.  ii.  p.  248.  Ferct,  Abregc  de  la  vie  des  Saints  des  trois  ordres  de 
St.  Fran^'ois,  t.  ii.  p.  328. 


APOSTASY  AND  MARTYRDOM  OF  STEPHEN.  397 

nml  virtue.  Fultli  itself',  that  pillar  which  is  the  last 
support  of  man,  after  having  tottered  for  some  time, 
fell  at  length,  and  Stephen  renounced  in  his  heart  the 
whole  Christian  creed.  Having  thus  broken  the  ties 
Avliich  bound  him  to  his  God,  he  easily  allowed  himself 
to  be  carried  away  by  the  impetuosity  of  his  nature ; 
and  an  irregularity  of  conduct  of  which  he  was  sus- 
pected, obliged  his  superiors  to  shut  him  up  (as  a mea- 
sure of  discipline)  in  the  interior  of  the  convent. 

The  prisoner  of  the  monastery  of  St.  John  did  not, 
however,  return  to  better  feelings  ; the  correction  he 
was  enduring  seemed  only  to  irritate  his  desires,  and 
heighten  the  attractions  of  a worldly  life  ; and  his  mind 
began  to  dwell  with  complacency  on  the  thoughts  of  es- 
cape, though  the  poor  missionary  still  hesitated,  and 
feared  to  pass  the  barrier  which  separated  him  from 
the  abyss.  His  mind  became  the  prey  of  a terrible  in- 
ternal struggle,  and  sometimes  the  remembrance  of 
the  pure  delight  which  he  had  tasted  in  the  service  of 
God  induced  him  to  repel  the  cup  of  pleasure  with  which 
he  had  tried  to  intoxicate  himself;  and  then  again  his 
eager  longings  would  attract  him  towards  the  world, 
but  he  would  seem  suddenly  arrested  by  divine  grace, 
and  prevented  from  rushing  entirely  into  the  road  to 
perdition.  That  he  might  have  more  power  to  resist 
the  thought  of  escape  which  tormented  him,  he  begged 
the  assistance  of  the  prayers  of  the  monks ; but  the 
tempter  then  attacked  him  with  redoubled  violence, 
and  Stephen  felt  himself  conquered.  He  clandestinely 
quitted  his  cell,  fully  resolved  at  last  to  renounce  the 
religious  life,  the  Christian  faith,  and  God.  He  was 
just  about  to  leave  the  cloister,  when  Providence  per- 
mitted his  eyes  to  fall  upon  the  cross  which  surmounted 


398  CHRISTIANITY  IN  CHINA,  ETC. 

the  steeple  of  the  church.  This  sight  immediately 
paralysed  the  impious  courage  by  which  he  was  ani- 
mated, and  he  cried  out,  “ Can  I so  far  betray  my 
Saviour,  who  for  love  of  me  yielded  himself  to  the  most 
cruel  sufferings  ?”  The  next  day  he  again  recom- 
mended himself  to  the  prayers  of  his  brethren,  and  con- 
jured them  to  watch  over  him,  and  to  prevent  him  from 
ruining  himself  for  ever.  The  superiors,  affected  by  this 
mark  of  good  feeling,  and  persuaded  that  flight  alone 
could  save  the  poor  monk,  resolved  to  send  him  into  the 
convent  of  Caffa  in  the  Crimea,  hoping  that  tlie  in- 
cidents of  the  journey  and  being  surrounded  by  new 
brethren  would  drive  away  the  illusions  by  which  he 
was  so  cruelly  pursued  ; but  it  was  too  late. 

Stephen  had  deserted  his  monastery,  and  was  hasten- 
ing towards  Serai,  in  the  pursuit  of  those  felicities  of 
which  his  maddened  imagination  had  so  passionately 
dreamed.  Scarcely  had  he  entered  the  city  when  he 
began  to  declaim  against  Christianity,  and  declared  to 
the  Mussulmans  that  he  came  to  embrace  the  law  of 
Mahomet.  The  Kadi  was  delighted  at  this  news ; he 
received  Stephen  with  every  mark  of  respect  and  sym- 
pathy; for  he  felt  how  important  to  Islamism  would 
be  the  conversion  of  a Christian  priest,  the  member  of 
a religious  order  whose  progress  amongst  the  infidels 
of  Tartary  had  been  so  striking,  and  whose  learning 
equalled  its  virtues. 

The  morrow  was  the  day  on  which  the  Mussulmans 
celebrate  pompously  one  of  their  religious  festivals  ; 
and  they  eagerly  took  advantage  of  this  great  solemnity 
to  display,  in  the  sight  of  the  whole  city,  the  triumph 
of  Mahomet.  Stephen  repaired  to  the  mosque  ; and 
there  abjured  Christianity,  and  made  a public  profession 


APOSTASY  AND  MARTYRDOM  OF  STRPIIEN.  399 

of  the  religion  of  the  Korun,  This  Mussulman  festival 
corresponded  precisely  in  that  year  1334  with  Good 
Friday,  and  whilst  the  Christians  in  their  churches  were 
listening  to  the  mournful  story  of  the  Saviour’s  pas- 
sion, one  of  their  missionaries  was  denying  Jesus  Clirist 
amidst  the  applause  of  the  infidels.  The  Kadi  himself 
took  from  the  person  of  the  apostate  Franciscan  his 
religious  dress,  which  he  trampled  under  his  feet  with 
contempt  and  derision  ; they  then  clothed  him  in  a 
scarlet  robe,  encircled  his  head  with  a beautiful  turban 
enriched  with  jewels,  and  put  a mantle  of  state,  mag- 
nificently embroidered  with  gold,  on  his  shoulders.  The 
report  was  immediately  spread  in  every  quarter  of 
Serai  that  the  high  priest  of  the  Christians  had  just 
been  converted  to  ^Mahomet ; there  was  soon  an  im- 
mense crowd  in  the  environs  of  the  mosque,  and  the 
chiefs  of  the  ^lahometan  religion  did  not  fail  to  take 
advantage  of  the  general  emotion,  to  organise  a solemn 
procession,  and  celebrate  by  public  rejoicings  this  happy 
event. 

The  apostate  missionary  was  pompously  paraded 
through  the  city,  amidst  the  acclamations  of  the  vo- 
taries of  Mahomet.  He  advanced,  surrounded  by  the 
principal  inhabitants,  mounted  on  a horse  richly  capa- 
risoned, and  preceded  by  numerous  banners  adorned 
Avith  the  crescent,  aboA’e  which  was  seen  the  religious 
habit  of  the  Franciscan,  carried  at  the  end  of  a long  pike 
in  sign  of  triumph.  The  procession  thus  traversed  the 
city  in  great  pomp,  with  sound  of  the  trumpet,  to  the 
joy  of  the  Mahometans,  but  to  the  utter  confusion  of 
the  Catholics,  and  above  all  of  the  priests,  Avho,  Avith 
tears  in  their  eyes  and  hearts  broken  Avith  grief,  fled, 
hiding  their  faces,  from  that  crowd  intoxicated  Avith 


400  CHRISTIANITY  IN  CHINA,  ETC. 

the  glory  supposed  to  accrue  from  this  disgrace  of  the 
Christian  name.  Nevertheless  that  divine  glance,  whose 
tender  mercy  had  once  caused  a faithless  apostle  to  weep 
bitterly  after  his  triple  denial  of  his  Lord,  had  pene- 
trated also  the  soul  of  the  apostate  missionary.  Even 
during  this  triumphal  march,  in  the  midst  of  the  frantic 
acclamations  of  the  multitude,  Stephen  heard  the  sobs 
of  the  Christians  and  the  priests.  The  joy  of  the  Mus- 
sulmans and  the  grief  of  the  Catholics  alike  caused 
him  to  blush  at  this  impious  ovation,  and  he  had  now 
the  happiness  of  feeling  the  first  stings  of  shame  and 
remorse.  After  the  procession,  a splendid  banquet  was 
served  up  to  him ; but  what  had  just  taken  place  had 
so  overpowered  him,  and  he  was  a prey  to  such  anguish, 
that  he  touched  none  of  the  viands ; but  fearing  to 
betray  the  remorse  by  which  he  was  tormented,  he  re- 
plied to  their  questions  that  the  spirit  of  ^Mahomet  was 
in  him.  He  was  then  conducted  to  a magnificent  dwel- 
ling, accompanied  by  the  Imaum  who  had  the  charge  of 
his  instruction.  On  that  and  the  following  days,  he  re- 
ceived, and  moistened  with  his  tears,  letters  full  of  grace 
written  by  the  monks,  those  sincere  and  devoted  friends 
who  still  held  out  their  hands  to  rescue  him  from  the 
abyss,  and  witli  unbounded  charity  still  oftered  him  the 
kiss  of  reconciliation.  He  replied  to  one  of  them  : — “ I 
have  sinned  like  Judas,  but  1 do  not,  like  him,  yield  to 
despair.  God  has  given  me  grace  to  perceive  the  enor- 
mity of  my  crime,  and  to  repent  of  it ; if  you  can 
conceal  me  without  compromising  yourselves  or  the 
Christians,  I am  ready  to  submit  to  perpetual  imprison- 
ment; if  you  cannot,  I desire  that  you  should  come  and 
prepare  me,  by  the  administration  of  the  sacraments, 
for  the  trial  of  martyrdom  ; as  1 have  publicly  denied 


STEPHEN  OF  HUNGARY. 


401 


Jesus  Christ,  I wish  now  to  acknowledge  him  publicly 
as  my  God  and  Saviour.” 

An  interview  was  secretly  planned,  which  took  place 
on  the  morrow,  Easter-day,  in  the  house  of  a Christian. 
Pierre  de  Bologne,  superior  of  the  monastery,  hastened 
thither  with  the  other  monks,  and  at  the  sight  of  his 
brethren  Stephen  prostrated  himself  with  his  face  to 
the  earth,  and  weeping,  in  a voice  broken  by  sobs,  asked 
pardon  for  his  crime.  He  begged  to  be  admitted  to 
penance,  and  the  communion  of  the  faithful,  with  such 
heartfelt  and  lively  expressions  of  repentance,  as  drew 
tears  from  all  present,  and  was  so  admitted  accordingly, 
and  received  absolution  for  the  crime  of  apostacy 
and  all  his  sins.  All  this  took  place  within  closed 
walls,  and  without  arousing  the  suspicions  of  the  ]\Ius- 
sulmans. 

On  the  following  day  an  extraordinary  solemnity  was 
to  take  place  at  the  mosque,  in  honour  of  the  new  be- 
liever, who  had  promised  to  make  an  oration  to  the  mul- 
titude of  the  followers  of  Mahomet.  Ten  thousand  Mus- 
sulmans were  already  assembled  in  the  vast  enclosure  of 
the  mosque  of  Serai,  when  Stephen  appeared.  He  was 
clad  in  a scarlet  robe,  and  proceeded  with  noble  con- 
fidence towards  the  tribune,  amidst  the  acclamations  of 
the  assembly.  Having  with  his  hand  demanded  silence, 
he  cried  in  a voice  of  emotion,  yet  full  of  determination, 
“ I have  been  a Christian  for  twenty-five  years,  and  have 
examined  the  doctrines  of  Christianity;  know,  then,  all 
you  who  listen  to  me,  that  the  religion  of  Jesus  Christ 
is  the  only  true  religion,  and  that  by  which  alone  we 
can  be  saved.  During  three  days  that  I have  lived 
amongst  you  as  an  apostate,  I have  seen  in  yours 
only  superstition  and  falsehood.  I confess  then  that 

VOL.  I.  D D 


402 


CHRISTIANITY  IN  CHINA,  ETC. 


Jesus  Christ  is  the  true  Son  of  God  and  the  Saviour  of 
the  world.  I pronounce  anathema  on  the  impostor 
Mahomet ! anathema  on  the  felse  prophet ! ” At  these 
words  he  tore  and  cast  away  the  beautiful  scarlet  robe, 
and  appeared  before  the  astonished  spectators,  in  the 
humble  habit  of  a Minorite  brother.  “I  am  a Chris- 
tian,” said  he,  “ and  ready  to  die  for  Jesus  Christ.” 
This  bold  and  unexpected  proceeding  threw  the  Mus- 
sulmans into  a fury ; they  flung  themselves  upon  him, 
tore  him  from  the  tribune,  and  would  have  massacred 
him  on  the  spot,  if  the  Kadi  had  not  interposed  his 
authority,  and  made  them  understand  the  necessity  of 
sparing  him  to  undergo  the  punishment  awarded  to  him 
by  law, — namely,  that  of  being  burned  to  death. 

The  Franciscan  was  then  conducted,  with  his  hands 
tied,  before  the  judge;  and  when,  after  they  had  tor- 
mented him  the  whole  day,  they  found  he  remained 
constant  in  the  Christian  faith,  he  was  given  over  to  the 
executioner.  He  was  then  scourged  with  leathern  bags 
filled  with  lead  and  sand,  until  he  fell  down  half  dead  ; 
and  he  was  afterwards  suspended  by  one  foot  and  one 
hand,  with  heavy  weights  attached  to  the  opposite  limbs, 
and  left  the  Avhole  night  in  this  torturing  attitude.  He 
was  found  still  alive  in  the  morning,  however:  perhaps 
God  granted  him  a more  than  moderate  share  of  strength 
to  bear  these  torments  in  order  that  he  might  by  his  suf- 
ferings expiate  his  atrocious  apostacy,  and  repair  the 
mischief  of  the  immense  scandal  he  had ‘occasioned. 

For  six  whole  days  was  Stephen  tortured,  without  its 
seeming  possible  for  his  enemies  to  put  an  end  to  his 
life ; until  at  length  the  Mahometans,  enraged  to  see 
the  intrepid  Franciscan  still  surviving  all  the  inventions 
of  their  barbarity,  rushed  on  him  with  hatchets  and  other 


EMBASSY  FROM  PEKIN. 


403 


weapons,  cut  him  down  and  tore  him  to  pieces.  Such 
was  the  triumph  gained  by  this  missionary  by  his  un- 
fortunate fall ! The  Evil  Spirit  had  been  able  for  a 
time  to  transform  the  disciple  of  St.  Francis  into  a 
slave  of  Mahomet;  but  the  greater  power  of  God  had 
enabled  the  renegade  to  see  his  error,  and  become  again 
a confessor  of  Jesus  Christ,  a penitent  and  a glorious 
martyr. 

In  1335,  a year  after  this  memorable  event,  which 
had  caused  tlie  most  lively  emotion  among  the  Chris- 
tians of  the  capital  of  Kiptchak,  came  news  of  the  death 
of  Abou-Said,  the  sovereign  of  the  empire  founded  uy 
the  Mongols  in  Persia.  He  was  the  last  of  tlie  Tartar 
khans  who  exercised  imperial  power  in  the  western 
countries  of  Asia,  and  he  left  only  one  son,  whom  the 
chiefs  of  the  horde  refused  to  acknowledge;  but  went 
to  war  among  themselves,  and  endeavoured  to  destroy 
each  other. 

The  states  founded  by  the  descendants  of  Tchinguiz- 
Khan  were  for  a long  time  a prey  to  the  ravages  of  in- 
testine warfare,  and  a throng  of  petty  sovereigns  were 
disputing  by  turns  the  ruins  of  this  vast  empire,  when 
the  famous  Tamerlane,  with  his  victorious  armies,  put 
an  end  to  the  strife  by  seizing  on  all  the  countries  in 
dispute.  Whilst  the  Tartar  princes  of  Persia  were  thus 
struggling  to  effect  their  reciprocal  ruin,  the  emperor 
of  the  Oriental  Mongols,  who  reigned  in  Cathay,  sent 
an  embassy  to  the  sovereign  pontiff.  At  this  epoch 
the  preaching  of  the  gospel  had  made  immense  progress, 
both  within  the  limits  of  China,  and  beyond  the  great 
wall ; and  the  numerous  Christians  spread  over  those 
vast  countries  were  continually  receiving  marks  of  fa- 
vour from  the  emperor  and  the  grand  dignitaries  of  the 

D D 2 


404 


CHRISTIANITY  IN  CHINA,  ETC. 


empire.  The  missionaries  had  even  succeeded  in  col- 
lecting a flourishing  Christian  community  at  Ily-Ballik, 
an  important  town  situated  in  the  centre  of  Tartary, 
where  they  built  a large  and  beautiful  church,  so  that 
the  religion  of  Jesus  Christ  was  spreading,  from  day 
to  day,  in  the  remote  deserts  of  Mongolia.  The  grand 
khan  of  the  Tartars  and  Chinese,  desirous  of  strength- 
ening the  alliance  which  he  had  formed  with  the  Chris- 
tians, sent,  in  1338,  a deputation  to  the  sovereign  pontiff. 
It  was  composed  of  six  persons,  the  chief  of  whom  was 
named  Andrd,  and  belonged  to  the  order  of  the  F rancis- 
cans.  He  was  the  bearer  of  two  letters,  one  from  the 
emperor  himself,  and  the  other  from  several  princes 
resident  at  the  court  of  Pekin. 

The  emperor  wrote  as  follows  : — 

“ In  the  power  of  God  Omnipotent. 

“ Manifesto  of  the  Emperor  of  Emperors ! 

“ We  send  our  ambassador  Andre,  a Frank  by  birth, 
with  fifteen  companions,  to  the  Pope,  the  Lord  of  the 
Christians  of  France*,  beyond  the  seven  seas,  where 
the  sun  sets,  in  order  to  open  a way  for  communica- 
tions and  messages  from  the  pope  to  us,  and  from  us 
to  the  pope. 

“ We  pray  the  pope  to  make  mention  of  us  in  his 
holy  prayers,  and  to  interest  himself  in  the  Alains,  his 
Christian  children  and  our  servants.  We  beg  him  also 
to  send  us  some  horses  and  other  wonderful  things 
{^equos  et  alia  mirabilia)  from  the  place  where  the  sun 
sets.  Written  at  Khanbalik,  in  the  year  of  the  Rat  f 
(133G),  on  the  third  day  of  the  sixth  moon.” 

* The  pope  was  tlien  at  Avignon. 

t It  is  well  known  that  the  Tartars  and  Chinese  count  tlie  years 


LETTER  TO  THE  POTE. 


405 


The  letter  of  the  Alain  Christians  was  as  follows : 

“ In  the  power  of  Almighty  God,  and  in  honour  of 
our  Lord  the  Emperor. 

“AVe  Fodein  Jovens,  Chatik,  &c.,  bowing  our  heads 
to  the  ground,  and  kissing  the  feet  of  our  Holy  Father, 
salute  him,  and  beg  for  his  grace  and  benediction,  and 
that  he  will  make  mention  of  us  in  his  holy  prayers,  — 
and  always  remember  us. 

“ AVe  inform  your  Holiness,  that  for  this  long  time 
we  have  been  enlightened  by  the  Catholic  faith,  go- 
verned with  wisdom,  and  abundantly  comforted  by  your 
legate  the  brother  John  (of  Monte  Corvino),  a man 
holy,  mighty,  and  well  instructed,  who  died  more  than 
eight  years  ago.  Since  then  we  have  been  without  a 
pastor,  and  without  spiritual  consolation.  AVe  have 
heard  that  you  have  sent  us  another  legate,  but  he  has 
not  yet  arrived,  and  we  therefore  supplicate  your  Holi- 
ness to  give  us  a wise,  good,  and  well  instructed  pastor, 
who  may  take  the  charge  of  our  souls.  Let  him  come 
as  soon  as  may  be,  for  we  are  a flock  without  a head 
and  without  a guide. 

“ A\^e  entreat  your  Holiness  to  reply  graciously  to 
our  Lord  the  Emperor,  and  to  open,  as  he  demands,  a 
sure  and  convenient  way  of  communication  for  frequent 
messages  between  you  and  him,  in  order  to  draw’  closer 
the  bonds  of  amity  betAveen  you.  Should  you  do  so, 
it  w’ill  be  of  great  service  for  the  saving  of  souls  and  the 

by  means  of  a denary  and  duodenary  cycle,  to  which  they  give  the 
names  of  animals.  Bergeron,  who  was  ignorant  of  this  practice, 
imagined  that  a rat  had  happened  to  be  the  first  object  that  the  em- 
peror saw  on  the  new  year’s  day,  and  that  the  year  was  thence  so 
called. 


D D 3 


406  CHRISTIANITY  IN  CHINA,  ETC. 

exaltation  of  the  Christian  faith.  It  may  be  productive 
of  immense  benefit  to  these  countries. 

“ At  various  epochs  three  or  four  messengers  have 
come  hither  from  you  to  the  emperor  our  Lord,  and 
they  have  been  received  graciously,  and  have  had  ho- 
nours and  presents  showered  upon  them  ; but  since  then 
the  emperor  has  never  had  any  answer  from  you  or  the 
Apostolic  See.  For  this  reason  your  Holiness  should 
send  a sure  and  faithful  messenger.  The  honour  of  your 
Floliness  is  at  stake,  for  it  is  a great  disgrace  to  tlie 
Christians  of  these  countries,  when  they  are  found 
guilty  of  lies.  AVritten  at  Khanbalik,  in  the  year  of  the 
Eat  (1336),  the  third  day  of  the  sixth  moon.”  * 

The  sovereign  pontiff  received  this  Tartar  embassy 
very  graciously ; the  envoys  were  magnificently  en- 
tertained at  Avignon  ; and  in  a short  time  they  set  out 
on  their  return  to  Pekin.  Pope  Benedict  XII.  entrusted 
them  with  an  answer  to  the  emperor,  dated  June  13. 
1338,  in  which  he  declares  with  what  great  satisfaction 
he  has  learned,  both  from  the  tenor  of  the  emperor’s 
letter  and  the  verbal  communications  of  his  envoys, 
his  great  devotion  to  the  holy  Eoman  Church,  and  to 
himself  who  so  unworthily  holds  the  place  of  God  upon 
earth.  He  begs  the  emperor  to  continue  his  friendly 
conduct  towards  the  five  Alain  princes,  whom  he  names, 
as  well  as  to  the  other  Christians ; to  allow  Catholic 
priests  and  monks,  and  Christians  in  gen'eral,  to  build 
and  possess  churches,  basilicas,  and  oratories,  for  the 
celebration  of  divine  service,  and  to  preach  freely  in  his 
empire  the  word  of  God.  Finally,  he  declares  his  inten- 
tion of  sending  his  nuncios  to  China,  and  begs  that 
• Waddiiigr,  V.  7.  p.  209. 


NUNCIOS 'FROM  THE  rOFE. 


407 


they  may  be  well  received,  and  listened  to  with  patience 
and  kindness,  in  order  that  the  seeds  of  life  that  they 
sow  may  produce  abundant  fruit. 

The  pope  wrote,  at  the  same  time,  to  Fodein  Jovens, 
the  principal  of  the  live  Alains,  to  recommend  him  and 
the  other  princes  his  compatriots  to  exert  themselves  to 
obtain  for  the  Christians  permission  to  build  churches 
and  for  their  spiritual  directors  to  preach  freely  the 
Avord  of  God.  A third  letter,  addressed  to  the  live  Alain 
princes  collectively,  instructs  them  in  the  principal 
dogmas  of  the  Christian  faith. 

Benedict  XII.  did  not  forget  the  promise  he  had 
made  to  the  neo,  hytes  of  China  and  the  emperor,  to 
send  missionaries ; and  in  the  month  of  Xovember  of  the 
same  year  he  sent  off,  as  apostolic  nuncios  to  High  Asia, 
the  four  Franciscans,  Kicholas  Bonnet,  professor  of 
theology,  Nicholas  de  Molano,  John  of  Florence,  and 
Gregory  of  Hungary.  They  performed  this  long  journey 
by  short  stages,  stopping  a little  in  each  country  they 
traversed,  visiting  the  most  renowned  princes  of  the 
East,  and  never  neglecting  any  opportunity  of  scatter- 
inii  on  their  route  the  seeds  of  Christian  truth. 

They  reached  China  at  last  in  the  year  1342,  received 
a most  favourable  reception  from  the  emperor,  and 
Avondered  at  the  progress  the  Catholic  faith  was  making 
in  those  countries.  The  Christian  communities  Avere 
numerous  and  flourishing,  and  the  Franciscans,  Avhose 
learning,  prudence,  and  sanctity  had  made  a great  im- 
pression on  the  people,  AA^ere  rapidly  increasing  their 
establishments.  Those  who  inhabited  the  monastery  of 
Monte  Corvino,  near  the  imperial  palace,  A\nre  treated 
with  so  much  attention,  that  the  emperor  frequently 
admitted  them  to  his  table,  allowed  them  to  present 

D D 4 


408  CHRISTIANITY  IN  CHINA,  ETC. 

themselves  to  him  with  the  great  people  of  his  court, 
and  would  often  ask  their  blessing  at  night  before  going 
to  rest.* 

The  respect  and  influence  enjoyed  by  the  mission- 
aries in  China  Avere  increased  by  the  arrival  of  John  of 
Florence  and  his  companions  invested  for  ten  years 
with  the  dignity  of  apostolic  nuncios.  The  emperor 
had  facilitated  the  exercise  of  their  ministry  by  a new 
edict,  authorising  the  preaching  of  the  Christian  faith 
throughout  the  empire,  and  commanding  the  other 
princes  of  the  East  to  give  the  most  honourable  recep- 
tion to  the  preachers.  John  of  Florence,  the  chief  of 
the  legation,  traversed  the  provinces  Avith  indefatigable 
zeal,  proclaiming  everyAvhere  the  name  of  Christ.  At 
his  voice  neAv  churches  arose  for  the  conA^erts,  and  the 
Catholic  faith,  victorious  and  triumphant,  spread  into 
all  parts  of  the  empire.  After  a residence  of  tAvelve 
years,  he  returned  to  Avignon  in  1353,  bringing  letters 
from  the  emperor  not  noAV  extant,  but  the  learned 
author  of  the  Annals  of  the  Brothers  Minor  f assures  us 
that  the  grand  khan  pronounced  therein  a great  eulo- 
gium  on  the  Christian  religion,  placed  all  his  subjects 
under  obedience  to  the  sovereign  pontiff,  and  asked  for 
more  missionaries  to  finish  the  Avork  of  converting  and 
civilising  his  vast  states. 

Benedict  XII.  Avas,  in  accordance  Avith  this  request, 
preparing  a neAv  Franciscan  mission,  Avhen  the  revolu- 
tion broke  out  in  China,  Avhich  frustrated  the  Avhole 
project. 

The  mission  of  Ili-Balik,  of  Avhich  we  have  already 
spokeii,  had  borne  in  the  Avilds  of  Tartar}^  fruits  of  sal- 


Wadding,  v.  7.  p.  728. 


t Ibid.  V.  87. 


MISSIONARIES  IN  TARTARY. 


409 


vation  not  less  abundant  than  those  of  China,  Tliis 
important  Christian  community  had  flourished  on  the 
confines  of  ]\Iongolia  in  the  province  of  Hi,  a depend- 
ancy  of  Turkestan.  Before  reaching  these  distant  coun- 
tries, there  are  frightful  deserts  to  be  traversed,  and  the 
^loussour  mountains  and  their  glaciers  to  be  crossed. 
These  gigantic  mountains  are,  in  fact,  formed  of  masses 
of  ice,  heaped  one  upon  another,  so  that  travellers  can 
only  cross  them  by  cutting  steps  as  they  go;  but  on  the 
other  side  of  these  Moussour  mountains  the  country  is 
magnificent,  the  climate  temperate,  and  the  soil  adapted 
to  every  kind  of  cultivation.  It  was  among  the  popula- 
tions of  these  great  valleys  that  the  Franciscans  had 
succeeded  in  propagating  Christianity.  The  cliief  of  tlie 
mission  was  Friar  Richard  of  Burgundy,  bishop  of 
lli-Balik,  who,  on  going  to  assume  his  office,  chose  some 
learned  and  zealous  collaboratofs  from  his  own  order. 
We  may  mention  Pascal  of  Yittoria  (in  Spain),  Francis 
of  Alexandria,  and  Raymond  Ruffa  of  the  same  town ; 
these  three  were  priests:  but  there  were  also  two  lay- 
brothers,  Peter  Martel  of  Xarbonne,  and  Lawrence  of 
Alexandria,  as  well  as  a black,  called  John  of  India,  who 
had  for  a long  time  served  as  interpreter  to  the  Arch- 
bishop of  Pekin.  These  zealous  apostles  did  not  content 
themselves  wfith  residing  and  preaching  in  the  towns ; 
they  were  continually  traversing  the  vast  extent  of  Tar- 
tary, dwelling,  like  the  nomadic  populations  of  those 
regions,  in  huts  upon  wheels,  which  carried  them  across 
immense  tracts  of  country  to  wherever  the  spiritual 
wants  of  neophytes  and  the  probability  of  conversions 
seemed  to  require  their  presence.  Having  no  fixed  ha- 
bitation, they  followed  these  pastoral  tribes,  and  adopted 
their  vagabond  way  of  life ; stopping  with  them  at  their 


410 


CHRISTIANITY  IN  CHINA,  ETC. 


various  encampments,  living  like  them  upon  milk,  and 
glad  to  pass  their  days  in  the  Tartars’  tents,  if  they  were 
only  permitted  to  preach  the  Gospel  to  their  occupants. 

What  energy  and  perseverance  did  not  these  poor 
monks  display!  And  yet  how  few  accounts  have  they 
left  of  their  incomparable  journeys  and  immense  labours! 
We  can  only  collect  with  care  the  details  concerning 
them  found  scattered  here  and  there  through  the  letters 
which  they  occasionally  addressed  to  the  convents  they 
had  quitted.  The  historian  Wadding  has  preserved  for 
us  one  letter  of  Pascal,  the  Spanish  missionary  to  Ili- 
Palik,  addressed  to  the  superior  and  monks  of  his  con- 
vent at  Vittoria ; and  we  gladly  give  it  here,  as  it  may 
help  to  make  the  reader  acquainted  with  these  admir- 
able apostles  of  the  middle  ages,  who  could  both  do 
great  things,  and  relate  them  with  simplicity  and  can- 
dour : — 

“ We  hereby  inform  you,  holy  Father,  and  you,  very 
dear  brothers,  that  after  having  left  you  with  brother 
Gonsalvi  of  Transtorna,  we  went  to  Avignon,  where  we 
received  the  blessing  of  your  venerable  superior-general. 
We  embarked  at  Venice,  and  after  having  traversed  the 
Adriatic,  and  leaving  Sclavonia  on  the  left  and  Turkey 
on  the  right*,  we  landed  near  Constantinople,  where  we 
found  the  Father  Vicar  of  China,  and  of  the  Oriental 
province.  We  then  took  ship,  and,  crossing  the  Black 
Sea,  whose  depth  is  an  unfathomable  abyss,  we  reached 
the  empire  of  the  Tartars,  and  after  that,  having  again 
navigated  a sea  without  bottom,  we  anchored  at  the 
mouth  of  tlie  Volga.  As  I was  in  more  liaste  than  my 
compatiion,  I mounted  a cart  drawn  by  horses,  which 
carried  me  to  Serai,  the  capital  of  Kiptchak,  while  my 

* It  will  be  rcniembcrccl  that  the  Turks  had  at  that  time  no 
European  territory, 


Pascal’s  narrative. 


411 


companion  was  taken  with  some  other  brothers  to 
Urganthe.  j\Iy  intention  was  at  first  to  join  him,  but 
I afterwards  preferred  staying  to  learn  the  language  of 
the  country ; and  by  the  grace  of  God,  I have  learnt  tlic 
Mongol  tongue,  and  the  Oigour  characters,  which  are  in 
general  use  throughout  these  countries, — in  Tartary, 
Persia,  Chaldea,  Medea,  and  China. 

“ ]\Iy  companion  afterwards  left  Urganthe  to  return 
to  you  in  Spain ; but  as  for  me  I have  a horror — even 
to  vomiting — of  a return.  I would  not  turn  back,  for 
I desire  to  profit  by  the  favour  granted  by  the  sove- 
reign pontiff  to  all  the  monks  who  come  to  these  coun- 
tries, and  who  have'  the  same  indulgences  as  those  who 
make  the  pilgrimage  to  Jerusalem. 

“Thus,  my  fathers,  since  by  the  grace  of  God  I had 
learned  the  language  of  the  country,  I often  preached, 
without  an  interpreter,  the  word  of  God  to  the  Sa- 
racens, as  well  as  to  schismatic  and  heretic  Christians ; 
but  in  the  meanwhile  I received  from  my  vicar  apostolic 
an  order,  in  the  name  of  my  obedience  as  a monk,  to 
set  off  and  complete  my  journey.  After  having  re- 
mained more  than  a year  at  Serai,  the  capital  of 
Kiptchak,  where  one  of  our  brethren,  named  Stephen  of 
Hungary,  was  martyred  three  years  ago  b}'’  the  Sa- 
racens, I embarked  with  the  Armenians  on  a river  they 
call  the  Tigris,  and  then,  proceeding  along  the  sea- 
shore, we  arrived  after  twelve  days’  march  at  Saratchik.* 
We  then  mounted  on  a car  drawn  by  camels,  whose 
pace  is  dreadful ; and  in  fifty  days  I reached  Urganthe, 
a town  on  the  confines  of  the  empire  of  the  Tartars  and 

• This  town  belongs  at  present  to  the  Russian  government  of  the 
Caucasus,  and  contains  the  remains  of  some  very  fine  buildings, 
constructed  in  the  time  of  the  Tartars. 


412  CHRISTIANITY' IN  CHINA,  ETC. 

Persians.  This  town  bears  also  the  name  of  Ilus,  and 
it  is  said  that  the  body  of  the  blessed  Job  lies  there. 
Again,  ascending  a car  drawn  by  camels,  and  travelling 
in  company  with  accursed  Saracens,  followers  of  Ma- 
homet, myself  the  only  Christian  among  them,  I arrived 
at  last  in  the  empire  of  the  Medes.  God  knows  what  I 
have  suffered ; and  it  would  be  too  long  to  relate  to  you 
all  these  miseries,  and  how  the  caravan  of  Saracens 
which  I followed  had  to  stop  in  all  the  towns  for  fear 
of  robbers.  I have  had  much  torment  from  these  Sa- 
racens, while  preaching  to  them  without  ceasing,  openly 
proclaiming  the  name  of  Jesus  Christ  and  his  Gospel, 
and  unveiling  the  frauds  and  lies  of  their  false  prophet, 
eonfounding  their  errors,  and  putting  to  silence  in  pub- 
lic their  frightful  hayings.  I had  but  little  fear,  since 
I trusted  in  our  Lord,  and  the  support  of  his  Holy 
Spirit.  At  the  epoch  of  one  of  their  festivals  they 
placed  me  before  a mosque,  where,  on  account  of  the 
solemnity,  there  assembled  a great  concourse  of  people 
and  of  Imaurns.  Being  inspired  by  the  Holy  Spirit,  I 
disputed  their  religion,  their  false  Koran,  and  their  doc- 
trines, for  five-and-twenty  days  together,  on  this  same 
spot  before  the  mosque,  so  that  I could  hardly  go  home 
once  a day  to  take  some  bread  and  water.  The  Holy 
Trinity  was  thus  preached  to  them;  and  after  long  op- 
position they  ended  by  admitting  it;  and  thanks  to  the 
protection  of  Almighty  God,  I always  gained  the  vic- 
tory, to  his  honour,  and  that  of  our  holy  mother  the 
Church. 

“ These  children  of  the  devil  endeavoured  to  seduce 
me  by  their  presents,  and  promising  me  voluptuous 
enjoyments,  honour,  and  riches,  all  that  can  be  desired  of 
worldly  things  ; they  desired  to  pervert  me,  and  when 


pascal’s  narrative. 


413 


I repulsed  their  offers  with  contempt,  they  stoned  me 
for  two  days,  singed  my  face  and  my  feet,  tore  out  my 
beard,  and  overwhelmed  me  with  outrage  and  abuse; 
but  as  for  me,  poor  monk  as  I am,  I rejoiced  in  that  the 
adorable  goodness  of  our  Lord  Jesus  Christ  had  judged 
me  worthy  to  suffer  these  things  for  his  name.  This 
is  the  manner  in  which  I have  been  treated  as  far  as 
Ily-Balik,  which  is  a vicariate  of  China.  From  Urga li- 
the, a frontier  town  of  the  Persians  and  Tartars,  to  Ily- 
Balik,  I was,  for  five  months’  march,  the  sole  Christian 
amongst  Saracens;  but  I did  not  on  that  account  cease 
to  proclaim  by  my  words,  my  acts,  and  my  costume 
the  name  of  Jesus  Christ.  They  often  administered 
poison  to  me,  and  often  plunged  me  in  the  water ; they 
fell  upon  me,  and  beat  me,  and  inflicted  other  evils  of 
which  I will  not  speak  in  this  letter.  But  I thank  God 
for  all,  and  I hope  to  suffer  more  still  for  the  glory  of 
his  name,  and  the  remission  of  my  sins,  and  thus  to 
attain  to  the  kingdom  of  Heaven.  Amen. 

“ I salute  you  in  the  Lord  Jesus  Christ.  Pray  for 
me  and  for  those  who  take,  or  desire  to  take,  this 
journey,  which  is,  by  God’s  help  of  great  benefit  for 
the  perfection  and  salvation  of  souls.  Do  not  expect 
to  see  me  again,  unless  it  should  be  in  these  countries, 
or  in  Paradise,  where  is  our  Lord  Jesus  Christ,  who  is 
our  repose,  our  consolation,  and  our  inheritance.  My 
well-beloved  brothers,  it  is  my  mission  to  announce  the 
word  of  God  to  divers  nations,  and  to  show  to  sinners 
their  sins  and  the  way  of  salvation ; but  it  belongs  to 
God  only  to  grant  them  the  grace  of  conversion. 
"Written  at  Ily-Balik,  on  the  day  of  the  festival  of  St. 
Lawrence,  in  the  year  of  the  Lord  1338.”  * 

* Wadding,  v.  7.  p.  256. 


414  CHRISTIANITY  IN  CHINA,  ETC. 

Such  were  the  missionaries  who  evangelised  the  north 
of  Tartary,  and  who  had  chosen  Ily-Balik  for  the 
centre  of  their  apostolic  operations.  A zeal  so  ardent 
could  not  fail  to  effect  numerous  conversions,  and  the 
khan  of  these  countries  also  had  become  the  friend  of  the 
Christians.  It  happened  that  this  prince  was  taken  ill 
just  at  the  time  when  the  mission  was  established  in  his 
capital,  and  friar  Francis  of  Alexandria,  who  possessed 
apparently  some  skill  in  surgery,  succeeded  in  curing 
him  of  a fistula  and  other  ailments,  a cure  that  won  for 
him  the  complete  confidence  of  the  khan,  who  called  him 
his  father,  and  admitted  him  to  his  counsels,  so  that  he 
acquired  great  authority  amongst  the  dignitaries  of  the 
empire.  The  superiority  of  their  talents,  but  especially 
the  exemplary  conduct  and  perfect  disinterestedness  of 
the  missionaries,  seemed  to  the  Mongol  prince  a proof 
of  the  holiness  of  their  religion,  as  no  other  could  be 
capable,  he  thought,  of  inspiring  such  self-devotion, 
lie  had  not,  however,  the  strength  of  mind  himself  to 
embrace  the  doctrines  he  so  much  admired,  but  gave 
his  son,  a boy  of  eight  years  of  age,  to  Francis,  to  be 
educated  in  the  principles  of  Christianity.  This  young 
prince  received  baptism  and  the  name  of  John,  and 
friar  Francis,  who  often  went  to  the  imperial  palace,  to 
carry  him  through  a course  of  religious  instruction, 
profited  by  this  opportunity  to  introduce  the  Christian 
truth  into  the  court. 

Catholicism  had  at  length  struck  deep  root  into  this 
soil,  long  so  sterile.  The  germs  of  faitli  were  deve- 
loping themselves  in  abundance,  and  all  presaged  a ricli 
harvest,  when  a political  catastrophe  suddenly  blighted 
all  these  beautiful  and  joyful  hopes. 

The  Tartar  sovereign,  wlio  had  been  so  great  a friend 


MARTYRDOM  OF  MISSIONARIES. 


415 


to  the  missionaries,  was  poisoned  by  a prince  of  his 
family,  a fanatic  IMahometan.  The  usurper,  enraged 
at  the  zeal  shown  by  the  Franciscans  in  extirpating,  not 
only  idolatry,  but  the  Islamism  that  he  himself  professed, 
now  enjoined  all  Christians,  under  pain  of  death,  to  re- 
nounce Jesus  Christ,  and  become  Mussulmans.  The 
Christians,  however,  with  the  missionaries  at  their  head, 
had  the  honour  and  courage  formally  to  refuse  obe- 
dience to  the  tyrant,  and  took  no  notice  of  his  menaces. 
They  publicly  professed  their  faith,  and  continued  to 
celebrate  as  before  the  ceremonies  of  their  religion  ; and 
the  usurper  being  informed  of  this  noble  and  holy  re- 
bellion, gave  orders  that  the  means  of  seduction  should 
first  be  tried,  with  respect  to  both  the  missionaries  and 
their  converts,  but  that,  should  these  fail,  the  Christians 
should  be  pitilessly  exterminated.  Those  who  deter- 
mined to  remain  inflexible  in  the  faith  had  to  endure 
all  the  tortures  that  the  most  savage  tyranny  could 
Invent.  A public  and  formal  proposal  of  abjuration  was 
made  to  the  missionaries ; and  on  their  refusal  they 
were  all  seven  chained  together,  and  given  up  to  the 
fury  of  the  Mussulman  mob,  which,  urged  on  by  the 
authorities,  stopped  at  no  atrocity.  They  began  by 
abuse,  then  they  struck  the  missionaries  on  the  head 
and  with  whips  and  sticks, — then  the}'-  stabbed  at  them, 
and  finally  cut  off  their  noses  and  ears  ; and  when  they 
found  that  neither  opprobrium  nor  torment  could  shake 
the  constancy  of  these  valiant  apostles,  whose  voices 
rose  high  amidst  their  tortures  to  glorify  Jesus  Christ, 
to  preach  the  Gospel,  and  to  utter  anathemas  on  Ma- 
homet and  the  Koran, — they  struck  their  heads  off. 
This  was  in  the  month  of  June  1342  ; and  the  populace 
afterwards  attacked  the  convent  of  the  Franciscans,  pil- 


416  CHRISTIANITr  IN  CHINA,  ETC. 

laged  and  burnt  it.  The  other  Christians,  as  they  did 
not  take  flight,  were  thrown  into  prison^  loaded  with 
chains,  and  cruelly  treated,  and  the  persecution  did  not 
cease  till  the  tyrant  was  put  to  death  by  a Tartar  chief ; 
when  the  storm  abated,  and  the  few  Christian  believers 
who  were  left  were  suffered  to  remain  unmolested. 

The  time  was  approaching,  however,  when  Chris- 
tianity in  High  Asia,  after  having  shone,  more  or  less 
brightly,  in  the  seventh,  twelfth,  and  thirteenth  cen- 
turies, was  about  to  become  entirely  extinct.  The  vast 
countries  overrun  by  the  Tartars,  were  resounding  with 
the  tumult  of  war,  and  involved  in  a frightful  confusion, 
in  which  the  voices  of  those  who  preached  the  good 
tidings  could  no  longer  be  heard.  Catholicism,  Avhich 
had  in  some  measure  entered  China  Avith  the  Mongols, 
and  made  so  much  progress  there  in  the  reign  of  Kublai 
Khan  and  his  successors,  was  about  to  disappear  with 
the  Mongol  dynasty  of  Yuen.  The  son  of  a common 
labourer,  avIio  had  become  a Bonze  in  the  Buddhist 
convent  of  Sou-Tcheou,  had  throAvn  aAvay  his  monkisli 
robe,  and,  assuming  the  uniform  of  a soldier,  put  himself 
at  the  head  of  the  Chinese  insurgents,  Avho  had  revolted 
against  the  Tartar  government,  and  after  gaining  nu- 
merous victories  OA^er  them,  drove  the  foreigners  from 
the  empire,  founded  (in  1369)  the  dynasty  of  Ming, 
and  gave  to  the  year  of  his  reign  the  name  of  lloung- 
JFou,  that  is  to  say,  “Fortunate  War,” — or,  more  lite- 
rally, “ Immense  Fortune  produced  by  War.” 

Tlie  Christians  shared  in  this  revolution  the  fate  of 
their  protectors.  As  the  ncAv  Chinese  dynasty  aatis 
endeavouring  to  put  a stop  to  all  communication  Avith 
foreign  countries,  neAV  missionaries  could  no  longer  get 
to  Pekin,  and  the  mission  conse<|ucntly  began  to  Ian- 


FRANCISCAN  FUIARS  SENT  TO  HIGH  ASIA. 


417 


guisli.  Tlie  papacy,  however,  would  not  be  discouraged, 
and  notwithstanding  this  unfortunate  state  of  things. 
Urban  Y.,  in  1370,  sent  off  to  High  Asia  several  Do- 
minican and  Franciscan  friars,  to  replace  those  whom 
the  persecution  had  carried  away.  He  appointed  William 
de  Prato,  a distinguished  Professor  of  the  University 
of  Paris,  to  the  archiepiscopal  see  of  Pekin,  and  gave 
liim  twelve  Franciscans  for  companions,  and  he  also 
organised  sixty  others  into  various  embassies  which  he 
sent  to  Tartary  to  the  Emperor,  and  various  jMongol 
princes.  In  1371  he  invested  Francis  de  Podio,  sur- 
named  Catalan,  with  the  dignity  of  Legate  Apostolic, 
and  sent  him  to  the  same  country  with  twelve  com- 
panions, the  choice  of  whom  were  left  to  him.  But 
nothing  was  ever  heard  more  either  of  the  Archbishop 
of  Pekin,  or  the  missionaries,  or  the  ambassadors;  and 
as  war  was  raging  over  all  the  countries  into  which 
the  Pope  had  desired  them  to  make  their  way,  it  is  to 
be  presumed  that  they  fell  a sacrifice  to  their  eflPorts 
to  fulfil  their  mission.  The  Christian  communities 
founded  in  the  other  states  of  Asia  subject  to  the  Tar- 
tars had  no  happier  fate  than  those  of  China,  and  the 
descendants  of  Tchinguiz-Khan  waged  implacable  wars 
amongst  themselves,  weakened  each  other  mutually, 
and  seemed  as  if  they  were  trying  to  prepare  for  Ta- 
merlane a prey  easy  to  devour. 

Tamerlane  was  born  in  1336,  and  at  the  earliest  period 
when  his  name  was  heard  in  Europe,  he  was  already  a 
warrior  dreaded  amongst  the  princes  and  khans  of  his 
nation,  and  subduing  them  one  after  the  other.  It  was 
not  long  before  he  led  his  grand  army  to  India,  which 
he  conquered  after  some  fierce  and  sanguinary  battles^ 
and  he  also  ravaged  Muscovy,  and  subjected  to  his  sway 

VOL.  I.  EE 


418  CHEISTIANITY  IN  CHINA,  ETC. 

the  great  dominions  of  the  Turks.  The  world  resounded 
with  the  news  of  the  battle  between  Tamerlane  and 
Bajazet,  in  which  the  latter  was  vanquished,  taken  alive, 
and  shut  by  the  Tartar  in  an  iron  cage,  against  the  arm 
of  which  he  beat  out  his  brains.* 

The  very  name  of  Tamerlane  became  the  terror  of 
nations,  and  the  insatiable  invader  was  just  preparing  a 
formidable  expedition  against  China,  when  death  came 
suddenly,  in  1405,  to  overthrow  the  Colossus  and  dis- 
sipate in  a moment  his  gigantic  empire.  His  im- 
mense heritage  fell  to  his  children,  but  they  were  far 
from  resembling  him.  They  rushed  like  birds  of  prey 
upon  a quarry  to  snatch  whatever  provinces  they  could, 
and  soon  the  fabulous  empire  of  Tamerlane  was  dis- 
located and  rent  asunder,  and  on  its  fragments  arose 
that  of  the  great  Moguls,  who  reigned  wdth  more  or 
less  success  down  to  the  epoch  of  the  English  domi- 
nation. 

Opinions  differ  as  to  what  kind  of  religious  principles 
Tamerlane  professed  ; some  assert  that,  after  the  ex- 
ample of  Tchinguiz-Klian,  he  was  simply  a deist,  but 
rather  more  favourable  to  the  Christians  than  the  fol- 
lowers of  Mahomet.  Catrou,  in  his  “ General  History 
of  the  Mongol  Empire,”  says  (vol.  i.  p.  7.),  “ He  fol- 
lowed the  religion  of  Tchinguiz-Khan,  Avhich  had  been 
preserved  in  the  Mongol  family.  He  adored  the  Al- 
mighty, Invisible,  and  Eternal  God,  perfectly  one,  with- 
out distinction  of  nature  or  person.  He  observed  the 
natural  law  comprised  in  the  eight  precepts,  which  are 


* Tliis  is  the  account  given  by  all  the  Greek  and  Latin  authors, 
hut  the  Oriental  writers  contradict  it,  and  declare  that,  on  the  con- 
trary, Ihijazct  was  honourably  treated  by  the  victor. 


SUPPOSED  llELIGION  OF  TAMERLANE. 


419 


pretty  nearly  those  of  the  Decalogue,  but  he  despised 
the  dreams  of  the  Koran,  and  he  was  the  enemy  both  of 
idolaters  and  Mussulmans,  while  he  did  not  object  to 
the  law  of  Jesus  Christ.”  According  to  this  author, 
“ Tamerlane  retained  the  same  sentiments  to  tlie  last 
hour  of  his  life,  when  the  only  person  he  allowed  to  ap- 
proach him  was  an  Imaum,  well  instructed  in  his  own 
principles  of  religion.  This  Imaum,  it  is  said,  exhorted 
him,  in  accordance  with  these  doctrinal  principles,  and 
succeeded  in  softening  his  heart,  so  that  he  expired 
confessing  the  unity  of  God,  and  full  of  fear  of  His 
justice,  and  confidence  in  His  mercy.”  After  having 
given  this  rather  strange  account,  the  historian  ex- 
claims, “ It  is  our  part  to  bow  to  the  decrees  of  heaven 
with  respect  to  a hero  who  was  acquainted  with  the 
Christian  religion,  who  loved  it,  and  protected  it,  but 
who  did  not  ever  profess  it ! ” 

The  testimony  of  various  Arab  authors,  however,  and 
of  the  celebrated  Orientalist  Herbelot,  would  go  to 
prove  that  Tamerlane  was  a fanatic  Mussulman,  who 
pursued,  with  equal  fury,  Christians  and  idolaters ; and 
that  after  havingjoined  the  sect  of  the  Sumites*,  he 

f 

* Islamism,  almost  at  its  commencement,  was  divided  into  these 
two  sects ; the  greatest  difference  between  them  is,  that  the  Sumites 
regard  the  succession  of  the  four  first  Caliphs  as  legitimate,  while 
the  Shi-ites  acknowledge  no  rights  but  those  of  Ali.  The  Sumites 
have  a horror  of  the  murder  of  Osman,  while  the  Shi-ites  cannot 
pardon  that  of  Ali  and  his  sons.  . . In  the  course  of  ages,  these  dif- 
ferences have  assumed  a more  marked  character,  and  been  increased 
by  the  various  political  interests  of  the  nations  which  have  followed 
one  or  the  other.  From  time  immemorial,  almost  all  the  wars  be- 
tween the  Turks  and  the  Persians,  the  former  of  which  are  Sumites, 
and  the  latter  Shi-ites,  have  been  religious  as  well  as  national 
wars,  and  the  attempts  so  continually  repeated,  and  lastly  by  Shah- 


420  CHRISTIANITY  IN  CHINA,  ETC. 

never  ceased  to  persecute  that  of  the  Shi-ites,  which  was 
most  numerous  in  Persia,  and  it  is  even  said  that  he 
sought  to  convert  the  latter,  not  only  by  the  influence 
of  his  authority,  but  also  by  his  argumentative  skill. 
This  ferocious  warrior  was  fond  of  playing  the  theolo- 
gian ; he  liked  religious  discussions  as  well  as  battles ; 
and  after  having  vanquished  his  enemies  in  the  field, 
Avas  well  pleased  to  be  acknowledged  the  victor  also  in 
Avordy  warfare. 

It  is  not  very  easy,  eA^en  after  having  read  all  the 
histories  of  the  life  of  Tamerlane,  to  make  out  precisely 
what  his  religion  was,  but  it  is  quite  certain  that  under 
his  reign  Christianity  was  almost  entirely  destroyed  in 
the  extreme  East,  and  that  the  flourishing  missions, 
founded  in  Tartary  with  so  much  labour  and  persever- 
ance by  the  religious  orders  of  St.  Francis  and  St.  Do- 
minic, entirely  disappeared.  From  this  epoch  also  may 
be  dated  the  triumph  of  ^lahometanism  among  the  na- 
tions of  Asia,  and  Avherever  Tamerlane  penetrated  Avith 
his  barbarous  legions,  he  pitilessly  massacred  the  Chris- 
tians Avho  would  not  renounce  their  faith.  Scarcely 
had  he  invaded  Georgia,  before  he  compelled  the  Chris- 
tian prince  Isocrates  to  declare  himself  a iplloAver  of 
Mahomet,  and  a great  majority  of  his  subjects  to  do  the 
same.  The  Christians  who  resisted  Avere  slaughtered, 
their  churches  destroyed,  and  all  sacred  vessels  and  fur- 
niture given  to  the  flames.  In  the  countries  Avhere  he 
desired  to  appear  more  tolerant,  as  in  Xatolia,  for  ex- 
ample, he  contented  himself  Avith  reducing  the  Chris- 

Nadir,  to  mingle  and  unite  the  two  sects,  have  always  been  as  fruit- 
less as  those  made  for  many  ages  to  bring  together  the  Christian 
clmrches  of  the  East  and  tlic  West.  — Von  Hammer,  History  of  the 
Assassins,  p.  24. 


CHRISTIANITY  ECLIPSED  IN  HIGH  ASIA. 


421 


tlans  to  slavery.  Tamerlane  passed  on  like  a devas- 
tating scourge  ; cold,  cruel,  imperturbable,  lie  was 
accessible  to  no  sentiment  of  pity  or  commiseration  ; 
and  after  having  laid  waste  thousands  of  towns,  and 
destroyed  an  incalculable  number  of  men,  he  left  a great 
jiart  of  Asia  a desert,  covered  with  human  bones  and 
blood-stained  ruins. 

In  consequence  of  the  convulsions  occasioned  by  the 
wars  of  Tamerlane,  and  the  overthrow  of  the  Mongol 
dynasty  in  China,  Catholicism  was  rapidly  declining, 
and  there  were,  especially  among  the  Tartars,  very  few 
Christians  left.  Some  Franciscan  missionaries  who  had 
escaped  the  massacres,  struggled  to  keep  alive  a spark 
of  faith,  amidst  ashes  and  ruins,  and  even  hoped,  by 
zeal  and  care,  to  kindle  it  once  more  to  a flame.  In 
1391,  they  sent  Koyer  of  England  and  Ambrose  of 
Sienna  to  the  sovereign  pontiff,  to  beg  him  once  more 
to  send  preachers  of  the  gospel  to  the  Tartars ; and 
they  obtained  permission  to  take  back  with  them  twenty- 
four  Franciscans,  but  what  was  the  fate  of  these  new 
apostles  was  never  known,  nor  even  whether  they  ever 
reached  the  goal  of  their  mission.  In  1414,  a daughter 
of  a certain  Tartar  prince  was  brought  to  the  West, 
and,  it  is  said,  brought  up  in  a Christian  manner  by 
Joanna  Queen  of  Naples.*  It  is  even  asserted  that  she 
afterwards  took  the  veil,  and  passed  the  rest  of  her  life 
in  a monastery,  but  history  tells  us  nothing  more  that 
is  in  any  way  connected  with  the  affairs  of  Christianity 
in  High  Asia  at  this  period. 

The  frequent  communications  that  had,  during  the 
middle  ages,  subsisted  between  the  East  and  the  West, 


* Bergeron,  Traite  des  Tartares. 


422 


CHRISTIANITY  IN  CHINA,  ETC. 


were  for  a long  time  interrupted.  Languor  and  apathy 
seemed  to  succeed  the  strange  activity  that  had  drawn 
together  and  mingled  so  many  nations,  and  when  the 
taste  for  travelling  revived,  it  assumed  an  entirely  dif- 
ferent character. 

Navigation  had  made  great  progress;  men  ventured 
boldly  out  over  the  surface  of  great  oceans,  instead  of 
visiting  their  coasts  or  the  interior  of  continents,  as  in 
the  preceding  ages  ; but  neither  religion  nor  politics  en- 
tered into  the  views  of  these  new  explorers  of  unknown 
lands,  and  commercial  interests  alone  gave  the  impulse 
to  their  long  and  perilous  voyages. 

Their  narratives,  therefore,  treat  of  little  else  than 
the  tariff  of  their  merchandise,  their  imports  and  ex- 
ports, matters  which,  though  doubtless  interesting  to 
commercial  readers,  are  foreign  to  the  purpose  of  the 
present  history,  and  would  not  add  to  it  any  special 
charm. 


END  OF  THE  FIRST  VOLUME. 


London : 

Printed  by  Spottiswoodr  A Co. 
New-»trecl  Sqiiiire. 


THE  ABBE  HUC’S  WORKS  ON  CHINA. 

In  2 vols.  8vo.  with  a coloured  Map,  price  2-ls.  cloth, 

THE  CHINESE  EMPIRE. 

By  the  ABBE  HUC, 

Many  years  Missionary  Apostolic  in  China. 

TRANSLATED  WITH  THE  AUTHOR'S  SANCTION. 

SECOND  EDITION. 


OPIMOXS  of  tlic 

“ The  reader  must  consult  for  himself 
a work  which  is  as  instructive  as  a scien- 
tific treatise,  as  full  of  new  facts  as  a 
journal,  and  as  amusing  as  a romance.” 
Daily  News. 

“^Ve  know  no  book  of  mere  travel 
which  contains  so  full  a body  of  syste- 
matic information  upon  all  aspects  of 
Cliinese  society,  as  the  volumes  now 
before  us.”  Examinee. 


FIRST  EDITION. 

“ Ilis  volumes  teem  with  valuable  in- 
formation, and  contain  one  of  the  best 
pictures  of  China  we  have  met  with  since 

the  days  of  the  Dominican  pilgrims 

His  description  is  real  and  picturesque . 
It  unfolds  the  life  of  China;  it  displays 
the  character  of  the  people,  and  evinces 
a thorough  knowledge  of  Asiatic  history 
and  manners.”  Athen.ec'm  . 


OPINIONS  of  the  SECOND  EDITION. 


“ Of  the  customs  and  manners  of  the 
Chinese,  more  authentic  and  copious 
details  will  be  found  in  M.  Hue’s  volumes 
than  in  any  other  work  which  has  been 
presented  to  Europeans  on  the  subjeet. 
Few  foreigners,  indeed,  have  ever  before 
had  such  opportunities  of  mixing  with 
all  classes  of  the  people,  and  of  witnessing 
their  way  of  life.  In  the  books  written 
by  those  who  have  chiefly  known  the 
sea-port  towns,  and  in  the  journals  of 
embassies  to  the  capital,  only  a superficial 
view  of  Chinese  society  could  be  expected. 
But  M.  Hue,  having  travelled  and  resided 
in  remote  parts  of  the  Empire,  is  able 
to  tell  much  that  has  been  little  known 
to  other  nations.” 

Liteeaey  Gazette. 


" All  who  know  the  Chinese  especially, 
agree  that  nothing  can  ever  be  safely 
yielded  to  them ; and  the  last  and  best 
authority,  the  French  missionary  Hue, 
shows  that  he  owed  his  life  to  a system  of 
exaction  which  may  most  aptly  be  de- 
scribed by  the  word  bullying.  Whenever 
he  found  the.  intention  of  a slight  or  a 
neglect,  he  put  on  a bold  front,  made 
strong  demands,  and  passed  the  fear  to 
the  Chinese  authorities.  And  so,  by 
carrying  things  with  a high  hand,  this 
man  of  peace  escaped  the  torture  with 
which  he  was  threatened  in  one  place, 
and  traversed  the  whole  Chinese  Empire 
from  end  to  end  in  safety  and  with 
honour.” 

Examinee. 


5y  the  Abbe  Hue, 

A JOURNEY  throHgh  TARTARY,  THIBET,  and 

CHINA,  during  the  Tears  1844,  1845,  and  1846.  Translated  with  the  Author’s 
sanction.  By  Mrs.  Pebct  Sinnett.  16mo.  2s.  6d. 


London : LONGMAN,  BROWN,  GREEN.  LONGMANS,  and  ROBERTS. 


NEW  WORK  BY  CAPTAIN  SHERARD  OSBORN,  C.B. 


Just  published  in  One  Vol.  post  8vo.  with  Chart  and  Illustrations,  price  10s.  Gd.  cloth, 


QTJEDAH  ; 

OE, 


STRAY  LEAVES  FROM  A JOURNAL  IN  MALAYAN  ^YATERS. 


BY 

CAPTAIN  SHEEAED  OSBOEN,  E.N.,  C.B. 

Author  of  Slraij  Leaves  from  an  Arctic  Journal,  and  of  the  Natraiive  of  the  Liscovert/  of 
the  North-  West  Passage. 


OPINIONS  OF  THE  PRESS. 

Leader.— “ Captain  Osborn  entered  into  the  warfare  of  the  Indian  Archipelago,  roved  among 
its  beautiful  islands,  and  learned  something  of  its  kings,  pirates,  vessels,  villages,  and  social  miscellanea.  Me 
liad  a variety  of  imcommon  adventures  to  narrate,  and  he  possesses  a particular  power  of  description.  His 
sketches  on  sea  and  land  are  among  the  most  picturesque,  while  thev  are  among  the  most  truthful  that  we 
have  met  with  in  a traveller’s  book  for  a considerable  time To  re.ad  such  a Imok  as  this  is  a pleasure.” 

Moening  Heeabd. — “ The  proceedings  of  the  blockading  force,  adventures  at  sea 
and  on  shore,  Malayan  scenery,  native  character,  manners,  customs,  prejudices,  supply  Captain 
Osborn  with  ample  materials  for  pi  esenting  to  his  readers  numerous  sketches  which  are  conceived 
and  hit  off  in  the  most  graphic  and  diverting  manner.  The  account  of  a squall  in  the  tropics, 
and  the  ludicrous  ceremonial  of  killing  the  wind  on  board  ihe  Emerald,  is  a specimen  of  descriptive 
power  not  unworthy  the  pen  of  a Cooper  or  a Marryat.” 

Examinee. — " Captain  Osborn  was  engaged  in  a little  Asiatic  war ; saw  Malay 
battling  with  Malay;  and  in  his  own  gun-boat  commanded  a crew  formed  of  Malays  exclusively. 
He  learned  to  understand  and  like  the  race  ; and  writing  from  the  journal  he  kept  at  the  time,  he 
here  gives  us  a brief  and  genial  account  of  his  experience.  His  book  is  full  of  incident,  and  is  a 
true  sailor’s  book  by  reason  of  the  frank  way  in  which  it  pvits  upon  everything  the  happiest  and 
the  most  generous— which  is  in  the  long  run  always  the  least  blundering — construction.  He  sees 
in  the  Malays  a race  of  sailors  who  combine,  with  all  their  faults  and  all  their  vices,  many  of  the 
finest  attributes  of  a seafaring  people.” 

“ The  young  commander,  aided  always 
by  tlie  faithful  Jadee,  harries  bees’  nests, 
hunts  alligators,  attacks  pelicans  and 
cranes,  with  more  or  less  success,  until  a 
more  exciting  chase  is  afforded  by  the 
attempt  of  one  of  the  enemy’s  prahus  to 
break  the  blockade.  The  pursuit  and  final 
capture  of  this  vessel  is  one  of  the  most 

spirited  of  these  sketches Descriptions 

of  natural  marvels  — of  the  peculiar 
growths  of  a Malayan  forest — of  the 
schools  of  monkeys,  absurd  caricaturists 
of  humanity — of  wild  and  strange  scenery, 
are  mixed  up  with  the  excitement  of 


chasing  and  fighting  prahus,  and  with 
various  legends  of  Malayan  superstition — 
amongst  others,  of  a monstrous  snake, 
whoso  wrath  had  to  be  apjwased  nowand 
then  by  the  olfcring  of  a virgin  daughter 

of  the  royal  family  of  Quedah That 

another  essential  element  of  romance  may 
not  be  wanting,  the  young  commander 
finds  himself  tlic  protector  of  a young 
Malayan  princess,  a houri  of  twelve,  for 
the  particular  description  of  whom,  and 
the  incident  by  which  her  life  was  saved, 
wo  must  refer  toCaplain  Osborn’s  pages.” 
LiTEUAiiY  Gazette. 


Also  hg  Captain  Sherard  Osborn,  R.N.,  C.B.,  recenthj  published. 

STRAY  LEAVES  from  an  ARCTIC  JOURNAL.  By  Lieutenant  OsnoiiN, 

U.N.,  Commanding  H.M.S.V.  Pioneer  in  tbc  Kx))p(lition,  under  Cnpt.  Austin  (1850-51),  to 
rc.scuc  Sir  John  Franklin.  With  Map  and  4 coloured  I’latos.  Post  8vo.  I2s. 

Tlic  DISCOVERY  of  tlic  NORTH-WEST  PASSAGE  by  W.U.B.  hivestinator. 

Captain  It.  .M’Clurk,  18.50-54.  Kditcd  by  Captain  OsnoRN,  from  the  Logs  and  Journals  of  C.ipt. 
M‘Ci.ure.  With  Chart  and  Illustrations.  Second  Edition,  revised;  with  Additions,  ami  a 
Portrait.  8vo.  15s. 


I^ondon:  LONGMAN,  BROWN,  GREEN,  LONGMANS,  and  ROBERTS. 


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